"Eine kollektiv Schuld gibt es nicht doch kollektiv Sham" (There is no collective guilt, but a collective shame): Theodor Hauss, 1948.

How does the social body implicate the individual? German philosophers from Freidrich Nietzsche to Martin Heidegger have been instrumental in the search to understand individual consciousness, while paradoxically the capacity in Germany to subjugate identity to a corporate ideology has in the past given rise to a vast contempt for individual life: how did Germany itself become the bearer of the problem of the self and its other? Darboven's work is deeply political -- less, however, in its politically loaded references than in the way they lead us into the problem of representation itself: the desire for the image, for "writing" to present the self, to narrate life, but at the same time the impossibility for "writing" to present the self as anything but a representation -- Being forever subjugated to its representation by the discouse of the collective other. Sein und Zeit, being and time.... Darboven's "presence" wordlessly traces the passage of its own absence, its own death and unaccountabiltiy in language."

-- Jean Fisher, "Hanne Darboven, Castelli," Artforum XXIII/4 (Dec. 1984): 88.

PHOTO: Hanne Darboven, Wende >>80<<, 1980 (detail).




For introductions to the major principles of Hanne Darboven's work, please click on the days of the week (e.g. M, T, W). For additional information, click on another date of the month.

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