Escolar Documentos
Profissional Documentos
Cultura Documentos
of Ideology
SARAH KOFMAN
Publisher's note.
The publishers wish to record their thanks to the
French Ministry of Culture for a grant towards
the cost of translation. To Alexandre
To Jacques Derrida
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tations in a review, this book, or parts
thereof, must not be reproduced in any
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Translator's Acknowledgements IX
Th e k eyhol e 29
L eonardo's chamb ers 30
Rouss eau's conf essional 35
D ec ency/ Ind ec ency 40
Th e blinding glar e 46
4 Th e O x's Ey e - D escart es and th e Id eological
Aft er- Eff ect 49
Notes 55
Translator's Acknowledgements
The Use of the Camera Obscura in
Designing by W. J. Grav esand e 75
In 1 993, th e magazin e Public ask ed m e to translat e a
portion of this book for inclusion in th eir s ev enth
Index 99
issu e. I am grat eful to Christin e Davis, Janin e Mar
ch essault and, in particular, th e lat e Sarah Kofman
for th eir assistanc e with that translation. In compl et
ing this translation of th e book as a whol e, I am
ind ebt ed to Kathryn Fras er and Haid ee Wasson, who
hav e b een of invaluabl e assistanc e in tracking down
r ef er enc es and citations.
1
Camera Obscura Marx - Black Magic
'I 'T n
d esc ends from h eav en to earth, h er e w e asc end from sp eak 'prop
earth to h eav en.' 3 To mov e from an inv ersion m etaphors and analogi es for its didactic ends? Still,
b etw een top and bottom to on e b etw een sky and r efl ections and echos tak e us back onc e mor e to th e
earth is n ev erth el ess, it would s eem, to r emain at th e cam era obscura. All th es e sp ecular m etaphors imply
l ev el of a pur ely spatial inv ersion. Th e s econd m eta th e sam e postulat e: th e exist enc e of an original m ean
phor, how ev er, introduc es a suppl em entary r eligious ing, of original sounds and light which would only
connotation. Th er e is a slight displac em ent: Mar x s econdarily r efl ect or r ev erb erat e. Th e 'r
draws att ention to th e privil eg ed status of r eligious t' ru
id eology as exemplary, ev en constitutiv e, of id eology of sci enc es shows us that th e cam era obscura impos es
as such. H e not es, as w ell, that th e id eological inv er its elf as a mod el for vision in ord er to do away with
sion is a hi erarchical inv ersion which substitut es, for that Euclidian conc eption according to which it is
a r eal foundation,an imaginary on e. Th e inv ersion of from th e ey e that emanat es th e luminous ray. Th e
th e inv ersion involv es d eparting from 'r mod el of th e cam era obscura thus impli es th e exist
found ed on r eal bas es, th e empirically obs ervabl e enc e of a 'giv
j 'mat inv ert ed.6 Thus, ev en wh en Mar x s eems to want
tasmagorias which ar e id eological formations. Th e to us e his own, sp ecific languag e, m etaphors join
h ead should not b e b elow but abov e, and it is not th e tog eth er as syst em and w eigh down upon him.
sky but th e earth which should s erv e as ground: it is This is a m etaphorical constraint which warrants
m en, of fl esh and bon e, m en in th eir r eal activity, inv estigation.
who should s erv e as points of d epartur e, not th eir Th e m etaphor of r efl ection works to conv ey th e
languag e or th eir r epr es entations, which ar e simpl e s ens e that th e autonomy of id eology is illusory. ' T
r efl ections and echos: ' T phantoms form ed in th ehuman brain ar ealso,n ec ess
do not s et out from what m en say, imagin e, conc eiv e, arily,sublimat es of th eir mat erial lif e-proc ess,which is
nor from m en as narrat ed, thought of, imagin ed, empirically v erifiabl e and bound to mat erial pr emis es.
conc eiv ed, in ord er to arriv e at m en in th e fl esh. W e Morality, r eligion, m etaphysics,all th e r est of id eology
s et out from r eal, activ e m en, and on th e basis of and th eir corr esponding forms of consciousn ess, thus
th eir r eal lif e-proc ess w e d emonstrat e th e d ev elop no long er r etain th es emblanc e of ind ep end enc e. Th ey
m ent of th e id eological r efl exes and echo es of th e lif e hav e no history, no d ev elopm ent; but m en, d ev elop
proc ess.' 4 ing th eir mat erial production and th eir mat erial
2 3
Camera Obscura Marx - Black Magic
intercourse, alter, along with this their real e xistence, required for us to pass from a relationship of inver
their thinking and the products of their thinking.' 7 sion to a sublimation or a fetishization? Does the
requirement that we affi x the metaphor of sublima
Its premises are men, not in any fantastic isolation or tion to the metaphor of the camera obscura not prove
.
abstract definition ...8 that the latter, taken on its own, remains overly
ideological as a metaphor inasmuch as it is too
When reality is depicted (Darstellung), philosophy as an specular? To describe ideology as a camera obscura -
independent branch of activity loses its medium of is this not to remain, as Mar x reproaches Feuerbach,
existence.9 at the level of a speculative criticism,a criticism which
sees religious relations as the transposition to the
Where, however, from within ideology, comes the heavens of human relations - a cricism which,
illusion of independence? The camera obscura and because it is speculative, is incapable of e xplaining the
other specular metaphors all imply a relationship to apparent autonomy of religion?
the real. Mar x, too, is obliged to join to them the
chemical metaphor of sublimation, which describes a Feuerbach starts out from the fact of religious self
process of idealization involving the volatilization of alienation, the duplication of the world into a religious,
the constitutive elements; from here stem both the imaginary world and a real one. His work consists in
'forgetting' the dissolution of the religious world into its secular
of independence. The process of sublimation accounts basis. He overlooks the fact that after completing his
for the ethereal character of ideology, its fi xation at work, the chief thing still remains to be done. For the
the level of the clouds, its incapacity to come down to fact that the secular foundation lifts itself above itself
earth. Everything happens, therefore, as if the key to and establishes itself in the clouds as an independent
the dark chamber had been thrown away and the realm is only to be explained by the self-cleavage and
idea abandoned within the bo x, imprisoned, con self-contradictoriness of this secular basis. The latter
demned to turn narcissistically around itself. The idea must itself, therefore, first be understood in its contra
is a reflection cut off from its source, henceforth diction and then, by the removal of the contradiction,
unable to engender anything but reflections of reflec revolutionized in practice. Thus, for instance, once the
tions, simulacra, fetishes. earthly family is discovered to be the secret of the holy
Are the metaphors of the camera obscura and of family, the former must then itself be theoretically
sublimation compatible with each other? What is criticized and radically changed in practice.lO
4 5
Camera Obscura Marx - Black Magic
6
7
Camera Obscura Marx - Black Magic
perceived by us not as the subjective excitation of our b eing autonomous onc e cut off from th e proc ess es of
optic nerve, but as the objective form of something th eir own g en esis. Th e r esult, for th e form er, is th eir
outside the eye itself. But, in the act of seeing, there is fi xation in th e h eav ens; for th e latt er, th eir phantas
at all events, an actual passage of light from one thing magorical charact er. How ev er, if r eligion is on e form
to another, from the external object to the eye. There is of id eology, it is also th e form of ev ery id eology. Only
a physical relation between physical things. But it is th e r eligious illusion may found that of a p erf ect
different with commodities. There, the existence of autonomy, charact eristic of all id eology. It alon e can
things qua commodities and the value-relation between l egitimat e th e radical s eparation 'b
the products of labour which stamp them as commodi earth,' b etw een high and low; it alon e may justify th e
ties, have absolutely no connexion with their physical hi erarchical inv ersion eff ect ed by id eology. 13 To say
properties and with the material relations arising there that th e fantastic charact er of th e commodity is anal
from. There it is a definite social relation between men, ogous to that of r eligion is to say that it is analogous,
that assumes, in their eyes, the fantastic form of a eith er to a sp ecific id eological ob j ect or to ev ery
relation between things. In order, therefore, to find an id eological ob j ect. What might b e said of th e r elation
analogy, we must have recourse to the mist-enveloped b etw een exchang e valu e and us e valu e should, th er e
regions of the religious world. In that world the pro for e, hold tru e analogically for id eology. It is no
ductions of the human brain appear as independent accid ent that th e sam e t erms and m etaphors turn up
things endowed with life, and entering into relation to d escrib e both id eology and exchang e valu e. W e
both with one another and the human race. So it is in find th e sam e m etaphor of inv ersion, th e sam e f etish
the world of commodities with the product of men's istic charact er attribut ed to th e on e as to th e oth er:
hands. This I call the Fetishism that attaches itself to
the products of labour, so soon as they are produced as The fetishistic character of the commodity and its
commodities, and which is therefore inseparable from secret. A commodity appears, at first sight, a very trivial
the production of commodities. 1 2 thing and easily understood. Its analysis shows that it
is, in reality, a queer thing, abounding in metaphysical
In ord er to r eso lv e th e enigmatic charact er of th e subtleties and theological niceties. So far as it is a value
commodity, Mar x has r ecours e to th e r eligious in use, there is nothing mysterious about it, whether we
analogy. Th eir commonality? That r eligious id eas, consider it from the point of view that by its properties
products of th e human mind, and, lik e commoditi es, it is capable of satisfying human wants, or from the
products of th e human hand, giv e th e illusion of point that those properties are the product of human
8 9
Camera Obscura Marx - Black Magic
labour. It is as clear as noon-day, that man, by his product of the mind, in the other. Is not this distinc
industry, changes the forms of the materials furnished tion itself, however, an ideological one? Might we not
by Nature, in such a way as to make them useful to conclude that if the 'ratio
him. The form of wood, for instance, is altered, by value is the religious analogy, the 'ratio
making a table out of it. Yet, for all that, the table religion is the illusory autonomy of e xchange value of
continues to be that common, every-day thing, wood. which it is the simple reflection? It would suf fice,
But, so soon as it steps forth as a commodity, it is then, to understand the material base, that is, to
changed into something transcendent. It not only stands transform its contradictions , to make religion disap
with its feet on the ground, but, in relation to all other pear. The rei fication of relations of production is 'a
commodities, it stands on its head, and evolves out of religion of daily life',l7 a spontaneous fantasmatic, a
its wooden brain grotesque ideas, far more wonderful family romance, which is at the base of the religious
than 'table-turning' ever was.14 phantasmagoria strictly speaking. Ideology is not the
reflection of real relations but that of a world already
It is, in fact, a fantastic table which faces other transformed, enchanted. It is the reflection of a reflec
commodities in a specular, narcissistic relationship. tion, the phantasm of a phantasm.
E xchange value causes the differences between com If e xchange value and ideology differ from each
modities to disappear; each becomes the mirror of the other only as the psychology of everyday life differs
other's value. ' T from a more systematic, more elaborated delirium,
in the body of all other commodities as in a mirror.'ls then there is no distinction in kind between them.
To cut commodities off from the social relations of The same processes are at the basis of one, as of the
labour, from 'reality', other, since, strictly speaking, one is the 'reply'
room for specular relations: the reciprocal contempla other. Nor is it astounding to see Mar x use the same
tion by commodities of each other, the engendering metaphors to describe them. The metaphor of subli
of ideas one from the other, the reflections of reflec mation is used for e xchange value and for ideology:
tions. Swept up in vertigo, having lost its grounding,
drunk, the table dances. It turns.l6 Should we say Let us now consider the residue of each of these
that, between e xchange value and ideology, there projects; it consists of the same unsubstantial reality in
e xists a simple relationship of analogy? The only each, a mere congelation of homogenous human labour,
difference offered by Mar x is that we are dealing of labour-power expanded without regard to the mode
with a product of the hands, in one case, with a of its expenditure. All that these things now tell us is,
10 11
�ar,nera ()bscura Marx - Black Magic
that human labour-power has been expended in their inv ersion. Th e fantastic charact er of exchang e valu e
production, that human labour is embodied in them. r equir es anoth er analogy.
When looked at as crystals of this social substance, In The Gerr,nan Ideology, th er efor e, th e m etaphor
common to them all, they are - Values.18 of th e cam era obscura s eems appropriat e for d escrib
ing id eological inv ersion. N ev erth el ess, it must b e
This, too, is an optical m etaphor, but �apital, marri ed to th e m etaphor of sublimation in ord er that
unlik e The Gerr,nan Ideology, shows its limits: in th e autonomy b e account ed for. In �apital, th e optical
act of vision, w e ar e d ealing with a physical r elation m etaphor allows us to und erstand autonomy but not
b etw een physical things; in exchang e valu e, th e social inv ersion, and so, indir ectly, th e cam era obscura is
r elations of labour giv es th e illusion of a physical d enounc ed as an inad equat e analogy. Th e us e of th e
r elation b etw een things. This comparison is insuf m etaphor of th e cam era obscura shows a lack of
fici ent, how ev er, and so th e r eligious analogy is sub elaboration in th e notion of inv ersion; it is us ed, at
stitut ed for it. Mar x s eems to hav e f' orgott on e and th e sam e tim e, in a spatial s ens e, in th e s ens e
The Gerr,nan Ideology, it was an optical analogy, that of a hi erarchical transformation of valu es, and to
of th e cam era obscura, that h e had us ed to d escrib e d escrib e a qualitativ e transformation of th e ob j ect.
id eology and, thus, r eligion. If th e r eligious analogy is
sup erior to th e optic analogy, this is b ecaus e th e latt er
THE E N CLOSE D CHAMBER
is not suitabl e for d escribing id eology. �apital pr e
v ents us from ev er saying th er e�ft er that, in id eology, Th ecam era obscura,in th et echnical s ens eof th et erm,
ev erything tak es plac e absolut ely as if on th e r etina. s eems to m e to b e contaminat ed by mor e id eological,
Th e m etaphor of th e cam era obscura is inad equat e mor e unconscious connotations, carri ed simultan eously
for sp eaking of id eological inv ersion. At th e sam e by th e notion of cam era/chamb er and that of 'obscur
tim e, th e optical m etaphor is us ed, in �apital, to In id eology, id eas ar e put und er lock and k ey in a
d escrib e th e illusion of autonomy: ' I room, cut off from th e r eal mat erial bas e which alon e
th e light from an ob j ect is p erc eiv ed by us not as th e can conf er upon th em light and truth. Th e dark
sub j ectiv e excitation of our optic n erv e, but as th e chamb er 'is
ob j ectiv e form of som ething outsid e th e ey e its elf.'19 a hol e an inch in diam et er to which on eappli es a glass
Although it produc es th e app earanc e of autonomy, which, l etting th e rays from ext ernal ob j ects pass onto
th e ey e, n ev erth el ess, do es not elicit a f etishism of th e th e opposit e wall, or onto a curtain h eld th er e, allows
.j
j ob j ect, b ecaus e it do es not bring about a hi erarchical what is outsid e to b e s een insid e.' (Littn�.)
12 13
II
I
This is Plato's cav e; and, far outsid e, th e sun. therefore, does not stalk about with a label describing
Cam era obscura: this was also, in c ertain monast er what it is. It is value, rather, that converts every product
i es, th e plac e wh er e monks disciplin ed th ems elv es, a into a social hieroglyphic. Later on, we try to decipher
dark plac e wh er e s exual prohibitions w er e trans the hieroglyphic, to get behind the secret of our own
gr ess ed, and wh er e ev erything that was m eant to b e social products.2o
hidd en took plac e. It it th e v ery symbol of th e v eil.
Id eology, th e cam era obscura, h er e tak es on all thos e When, therefore, Galiani says, 'Value is a relation
connotations which hold tru e equally for unconscious between two persons' (. .. ) he ought to have added: a
and mythical thought. Id eology r epr es ents r eal relation between persons expressed as a relation
r elationships v eil ed, und er cov er. It functions, not as between things.21
a transpar ent copy ob eying th e laws of p ersp ectiv e,
but, rath er, as a simulacrum : it disguis es, burl esqu es, The determination of the magnitude of value by
blurs r eal r elationships. To this, Mar x oppos es th e labour-time is therefore a secret, hidden under the
valu es of clarity, light, transpar ency, truth, rationality. apparent fluctuations III the relative values of
Th e cam era obscura functions, not as a sp ecific t ech commodities.22
nical ob j ect whos e eff ect is to pr es ent, in inv ert ed
form, r eal r elationships, but, rath er, as an apparatus The social relations of the individual producers, with
for occultation, which plung es consciousn ess into regard both to their labor and to its products, are in
darkn ess, evil and error, which mak es it b ecom e this case perfectly simple and intelligible, and that with
dizzy and los e its balanc e. It is an apparatus which regard not only to production but also to distribution.23
r end ers r eal r elationships elusiv e and s ecr et.
And for a society based on the production of commod
Hence, when we bring the products of our labour into ities, in which the producers in general enter into social
relation with each other as values, it is not because we relations with one another by treating their products as
see in these articles the material receptacles of homoge commodities and values, whereby they reduce their
nous human labour. Quite the contrary: whenever, by individual private labour to the standard of homogene
an exchange, we equate as values our different prod ous human labour - for such a society, Christianity
ucts, by that very act, we also equate as human labour, with its cultus of abstract man, more especially in its
the different kinds of labour expended upon them. We bourgeois developments, Protestantism, Deism, etc., is
are not aware of this, nevertheless we do it. Value, the most fitting form of religion. 24
14 15
Camera Obscura Marx - Black Magic
Those ancient social organisms of production are, as they appear as exchange-values, and disclosed the true
compared with bourgeois society, extremely simple and relation hidden behind the appearances, namely, their
transparent .. . the social relations within the sphere of relation to each other as mere expressions of human
material life, between man and man, and between man labour.29
and Nature, are correspondingly narrow. This narrow
ness is reflected in the ancient worship of Nature, and Thus, the camera obscura isolates consciousness,
in the other elements of the popular religions. The separates it from the real; enclosed, the latter con
religious reflex of the real world can, in any case, only tructs a sort of neoreality, analogous to that produced
then finally vanish, when the practical relations of by psychotics. Marx characterizes this world as
every-day life offer to man none but perfectly intelligi ghostly,fantastic,phantasmagorical or even fetishistic.
ble and reasonable relations with regard to his The last term lends itself to being understood in its
fellowmen and to Nature.25 technical, psychoanalytic sense. For Freud, fetishism
implies both the recognition and disavowal of reality
The life-process of society, which is based on the process and the constitution of a substitute: the fetish, the
of material production, does not strip off its mystical veil recognition and denial of castration, the perception
until it is treated as production by freely associated men, that the mother's penis is missing, and the disavowal
and is consciously regulated by them in accordance with of this perception.3D The camera obscura of ideology
a settled plan. This, however, demands for society a simultaneously maintains a relationship to the real
certain material ground-work or set of conditions of (which it reflects in an inverted form) and occults,
existence which in their turn are the spontaneous prod obscures it. The camera obscura functions like an
uct of a long and painful process of development.26 unconscious which can, or cannot, accept the sight of
this or that reality. What is it that ideology refuses to
Some economists are misled by the fetishism inherent see? Who is refusing? What is missing, in the real,
in commodities, or by the objective appearance of the such that it cannot be recognized? The camera
social characteristics of labour.27 obscura is the unconscious of a class, of the dominant
class which, in order to maintain its domination
Whence arose the illusions of the monetary system?28 indefinitely, has an interest in hiding from itself the
historical character of its domination, indeed all that
[Ricardo] has explained the apparent relation between is historical, the processes of genesis, the divisions of
objects, such as diamonds and pearls, in which relation labour ... indeed, difference itself.
16 17
Camera Obscura Marx - Black Magic
18 19
Camera Obscura
20 21
I
Camera Obscura Freud - The photographic apparatus
light, or from the unconscious to consciousness. well as a practical value. A rough but not inadequate
Freud's use of the model of the photographic appa analogy to this supposed relation of conscious to uncon
ratus is intended to show that all psychic phenomena scious activity might be drawn from the field of ordi
necessarily pass first through an unconscious phase, nary photography. The first phase of the photograph is
through darkness and the negative, before acceding the 'negative': every photographic picture has to pass
to consciousness, before developing within the clarity through the 'negative process': and some of these nega
of the positive. However, it is possible that the nega tives which have held good in examination are admitted
tive will not be developed. The passage from darkness to the 'positive process' ending in the picture.37
to light entails an ordeal, a test, and this is always a
showdown of sorts. As well, Freud declares the Not every negative, however, necessarily becomes a
photographic analogy to be crude and insufficient. To positive; nor is it necessary that every unconscious mental
it, he adds other metaphors, making it clearly under process should turn into a conscious one. This may be
stood that, between the negative and positive phases, advantageously expressed by saying that an individual
there intervene forces which enact a selection from process belongs to begin with to the system of the
among the negatives. The metaphor here is that of unconscious and can then, in certain circumstances, pass
the watchman, the censor, present at the entrance to over into the system of the unconscious. (. .. ) The crudest
the dark antechamber, forbidding certain drives from idea of these systems is the most convenient for us - a
entering into the clear room of consciousness. spatial one. Let us therefore compare the system of the
unconscious to a large entrance hall, in which the mental
Unconsciousness is a regular and inevitable phase in the impulses jostle one another like separate individuals.
processes constituting our psychical activity: every psy Adjoining this entrance hall is a second, narrower room
chical act begins as an unconscious one, and it may - a kind of drawing-room - in which consciousness, too,
either remain so or go on developing into consciousness, resides. But on the threshold between these two rooms a
according as it meets with resistance or not. The watchman performs his function: he examines the differ
distinction between foreconscious and unconscious ent mental impulses, acts as a censor, and will not admit
activity is not a primary one, but comes to be established them into the drawing room if they displease him. (... )
after repulsion has sprung up. Only then the difference The impulses in the entrance hall of the unconscious are
between foreconscious ideas, which can appear in con out of sight of the conscious, 38 which is in the other
sciousness and reappear at any moment, and uncon room; to begin with they must remain unconscious.
ideas which cannot do so gains a theoretical as Now I know you will say that these ideas are both
': i
SCIOUS
22 23
Camera Obscura Freud - The photographic apparatus
crude; and, more than that, I know that they are Counter-proof: Hoffman's declarations, in which he
incorrect, and, if I am not very much mistaken, I 'used
already have something better to take their place. themselves at his disposal for his creative writings to
Whether it will seem to you equally fantastic I cannot the changing images and impressions which he had
tell. They are preliminary working hypotheses [and] experienced during a journey of some weeks in post
are not to be despised ( .. .) I should like to assure you
.
chaise while he was still an infant at his mother's
that these crude hypotheses of the two rooms, the breast.'41 Freud then concludes: 'What
watchman at the threshold between them and con experienced at the age of two and have not under
sciousness as a spectator at the end of the second room, stood, need never be remembered by them except in
must nevertheless be very far-reaching approximations dreams; they may only come to know of it through
to the real facts.' 3 9 psycho-analytic treatment.'42
In Moses and Monotheism, then, the metaphor of
the photographic apparatus is not used for the exact
THE STERE OTYPE
same ends as in other texts. This latter usage allows
The metaphor of the photographic negative persists us to reevaluate the sense of the image of the negative
in Moses and Monotheism .40 Here, Freud uses it to and to suggest that the Freudian text is, at the very
describe the decisive influence of early childhood. least, ambivalent.
The idea of the negative implies that an impression
made may be retained without change, to be repeated
THE DEVE LOPME N T OF THE N E GATIVE
within a image which will subsequently develop it.
The metaphor is intended to show the constraining In effect, whenever Freud puts a metaphor in play,
character of the past, and the compulsional force he always acts with great caution: he multiplies the
which determines its return, makes it dictate behav images, declares them crude, provisional,or uses them
ior, shape emotions, and so on. If the past repeats for purely didactic ends. He will correct one meta
itself in this way, duplicating itself within representa phor with another,even though it is spatial metaphors
tion, it is because the event has never been lived in which seem to him the most apt for describing the
the fullness of tis meaning, in the positivity of its psychic apparatus. Images - of the censor, of the
presence: 'the guard, of the watchman - will complete those of
yet completely receptive' to a certain number of the photographic apparatus, unable to express, on its
impressions nor ready to endow them with meaning. own, the conflictual character of the psyche. The
24 25
Camera Obscura Freud - The photographic apparatus
camera obscura, a simple mechanical model, cannot taking over from the negative. Psychic time would
give us a g ' ood' picture therefore be linear: 1. the time of infancy, of the
show that there are forces with an interest in produc impression leaving a negative imprint; 2. the time of
ing or perpetuating ideological inversion. Such a latency, the time of development or growth; 3. the
model, with its emphasis on the necessity of inversion time of the positive image, marked by the passage
and on its mechanical character, obscures the class from darkness to light, from infancy to adulthood.
struggle and the relationship to desire. The precau The positive image, the double of the negative,
tions Freud takes, the fact that he questions his own implies that w' hat
methodological use of metaphors, shows the limits of beginning.' Development adds nothing: it only ena
the optical analogy in Marx. bles the darkness to be made light.
Despite everything, despite the scientific character In fact, even the first texts we have cited, but
of his approach, Freud's text nevertheless fails to especially Moses and Monotheism, block such a Hege
avoid the traditional system of mythical and meta lian reading of Freud. In the psychic apparatus, the
physical oppositions: unconsciouslconscious, dark/ passage from negative to positive is neither necessary
light, negative/positive. A negative proof is 'that nor dialectical. It is possible that the development will
which reproduces the model in inverted colours, the never take place. Repression is originary, and there is
darks as light, the lights as dark. In order to obtain a always an irretrievable residue, something which will
positive proof, one applies the first negative drawing never have access to consciousness. The death drive,
onto another sheet of paper possessed of the same as a generalized economic principle, prevents us from
properties and exposes the whole to light.' (Littre). confusing the negative in Freud with that in Hegel.
But the term 'negative' What is more, when there is a passage into conscious
is linked to darkness, to the antechamber, to the ness, it depends not on logical criteria, but on a
valet's backroom. As for consciousness, characterized selection involving conflicts between non-dialectizable
by light, lucidity, the positive, it resides in a more forces. Finally, to pass from negative to positive is not
noble place, the salon: it is the master. A text like this to become conscious of a pre-existing meaning, light,
lends itself to the belief that psychism will submit to or truth of a reason diverted from itself the better to
the same finality as the Hegelian dialectic: the passage be found, reappropriating itself in the course of its
from darkness to light. Photographic development development. The passage to light takes place
would then suggest the development of the Spirit, through a procedure which is not theoretical but
becoming itself in the course of time, the positive practical: the analytic cure. As with Marx, only a
26 27
Camera Obscura
28 29
Camera Obscura Nietzsche and the Painter's Chamber
necessary to life. Nietzsche employs this metaphor by given in the camera obscura appears inverted, In
playing on its mythical connotations and reining it in accordance with the laws of perspective.
as close as possible. The chamber of consciousness has
a key, and it would be dangerous to want to look Proof that objects reach the eye. If you look at the sun or
through the keyhole - dangerous and impertinent. some other luminous body and then shut your eyes you
Woe to the curious! We must throw away the key. will see it again inside your eye for a long time. This is
This metaphorical play has the effect of revealing evidence that images enter into the eye.48
all that the analogy of the camera obscura carries
with it of the sexual, and of showing the full impact An experiment, showing how objects transmit their
this analogy may have on the unconscious - which images or pictures, intersecting within the eye in the
may explain the persistence of this metaphor in texts crystalline humour. This is shown when the images of
which are at first glance very different, and from a illuminated objects penetrate into a very dark chamber
period when the camera obscura had ceased to serve by some small round hole. Then, you will receive these
as the model of vision. images on a white paper placed within this dark room
and rather near to the hole, and you will see all the
, objects on the paper in their true forms and colours, but
LEON ARDO S CHAMBERS
much smaller, and they will be upside down by reason
In Nietzsche, the analogy of the camera obscura is no of that very intersection. These images, being transmit
longer based on the model of the photographic appa ted from a place illuminated by the sun, will seem
ratus, nor on that of the eye. Rather, Nietzsche refers actually painted on this paper which must be extremely
to an eye whose dark chamber may not be mistaken thin and looked at from behind. And let the little
for a light chamber: the eye of the painter. This shift, perforation be made in a very thin plate of iron. (1: 142)
insignificant as it may seem,is an important one. Even
though, historically, the painter's camera obscura and Everything that the eye sees through the small holes is
that which served as a model for vision are the same; seen by this eye upside down and known straight. (1:
and even though, for a painter like Leonardo Da 144)
Vinci, who was the first to build a model of the eye
based on the dark chamber, the camera obscura is a How objects on the right would not appear to be on the
means for accurately reproducing objects situated at a right to the visual organ if their images did not pass
certain distance; a tool for copying, even if the ob ej ct through two intersections. (1: 145)
30 31
Camera Obscura Nietzsche and the Painter's Chamber
For Leonardo, the painter must be a faithful mir These can be traced in pyramids to the point III the
ror of the universe. His studies on perspective will eye, and these pyramids are intersected on the glass
enable him to attain the highest level of ob jectivity. plane. (1: 50)
The camera obscura is a means for becoming the
transparent imitator of nature: The eye of the painter is the preeminently ideal
eye. Which is not to say that it is passive: this mirror
The mind of the painter must resemble a mirror, must become conscious of that which takes shape
which always takes the colour of the object if reflects within it. It is by combining colours and shapes, in
and is occupied by the images of as many objects as this way or that, that the painter renders his work
are in front of it. Therefore you must know, 0 similar to that of nature. On ly bad or lazy painters
Painter! that you cannot be good if you are not are content with copying nature, looking at it
universal master to represent by your art every kind t' hrough
of form produced by nature. And these you will not limiting themselves to the act of tracing. Those meth
know how to do if you do not see them, and retain ods are to be used only to make the work easier, and
them in your mind. (1: 310) to avoid deviation from the 'truthful
thing' (1: 97). The 'true'
And since you can see that the mirror, by means of invent, to reproduce, via imagination ancl calculation,
outlines, shadows, and lights, makes objects appear in the effects of nature ( 1: 97).
relief, you, who have in your colours far stronger lights To imitate nature, looking to discover the variety
and shades than those in the mirror, can certainly, if of forms which it has produced; to seek to capture
you understand how to put them together well, make the 'infinite
also your picture look like a natural scene reflected in a ence' ( 2: 240) it is an eager quest, this yearning to
-
large mirror. (1: 320) peer into the most intimate of nature's nooks and
crannies. On the pretext of a desire for ob jectivity,
That painting is most praiseworthy which con does the painter's camera obscura not send us to an
forms most to the ob ject portrayed. entirely different dark chamber, a whole other
cavern?
Perspective is nothing else than seeing a place behind
a pane of glass, quite transparent, on the surface of Unable to resist my eager desire and wanting to see the
which the objects behind that glass are to be drawn. great multitude of the various and strange shapes made
32 33
Camera Obscura
34
Nietzsche and the Painter's Chamber
35
Camera Obscura Nietzsche and the Painter's Chamber
36 37
r
Rousseau places himself in the camera obscura what revolting, indecent, puerile and often ridiculous
because, in the absence of himself as author, others detail must I not enter so as to follow the thread of my
have painted of him the darkest of possible portraits, secret inclinations .. ? Even as I blush at the mere
.
based on the mere reading of his writings. The thought of those things I must say, I know that
camera obscura is a supplement meant to vindicate hardened men will again treat as impertinence the
(blanchir) him, to bring a paternal support to his humiliation of my most painful admissions: but I must
orphanly writing; to offer, on behalf of he who make these admissions or disguise my true face.5 7
disclaims any apology, his apologies:
Rousseau is thus superior to those painters who
With the most easy-going of airs they blackened me seize upon the conspicuous features of character but
with kindness; in effusive friendship they rendered me show little concern for true resemblance; who, in any
hateful; by pitying me, they tore me apart... . Nothing case, would not be able to see the inner model. He is
was more unlike me than that picture; perhaps I was superior, as well, to those who see the inner model
not better than it was, but I was different. In good and but do not care to show it. He along is able to
in evil I was rendered no justice. Since my name will confront image and model; and he would see no
endure among men, I wish that it no longer bear a difference between them. The metaphor of the cam
fallacious reputation; I no longer wish . .. to be painted er a obscura is thus given as a perfect model of
with features which are not my own.56 pa SSIvity and objectivity. As the point of view of God,
it is, in fact, the point of view of indecency. Wanting
The camera obscura is that language [langage], as to see everything implies a frog s' perspective.58 Curi
new as the project itself, which would make it ously, Rousseau uses the metaphor of the camera
possible to disguise nothing, to disclose all, down to obscura without, at any point, taking account of
the last detail, even at the risk of appearing imperti perspectivist distortion. Is there not a denial going on
nent, at the risk of being ridiculous and indecent. here? To claim, so loudly and so often, that one
Only in this way might one find one's way amidst wishes to conceal nothing: is this not the sign that
the chaos of contradictory feelings, amidst 'this one has something to hide? By placing virtue and
bizarre and singular assemblage ' which nevertheless vice on the same plane, out of a desire to be sincere,
constitutes a self. is one not seeking to better conceal the latter? Here,
again, the camera obscura plays the role of a fetish.
What trifles, what mlsenes must I not disclose, into Indeed, Freud found that a fetish was all the more
38 39
I i
durabl e th e mor e it was d ' oubly zation of p ersp ectiv si m. No ey e is without its point of
trary id eas.' 59 H er e again, th e cam era obscura tak es vi ew, and non e is passiv e, ev en that of sci enc e. That,
us back to a whol e oth er darkn ess. Th e us e of th e too, is an artistic activity, alb eit on e which is unawar e
m etaphor of th e cam era obscura in Rouss eau flows of its elf as such. Contrary to what th e mod el b eing
from th e entir e syst em of m etaphysical oppositions : us ed h er e would l ead us to b eli ev e, n eith er art nor
pr es enc e/r epr es entation, disguis e/unv eiling, truth ! sci enc e captur e within th eir chamb er a world which
error, obscurity/transpar ency, etc. W e s ee, onc e again, would pr eexist th em in all its truth : each constitut es
that wh en Mar x and Fr eud tak e up this syst em for its r eal on th e basis of its singular, instinctiv e judg e
th eir own purpos es th ey ar e unabl e, in c ertain m ents. Th e g en erali zation of th e cam era obscura
r esp ects, to avoid b eing caught within th e sam e fi eld, mak es it possibl e to eras e th e oppositions art/sci enc e,
ev en if c ertain shifts ar e eff ect ed : ev en if th e str ess is unconscious/consc o i us, darkn essllight. If all is obscur
now plac ed, not on transpar ency, but on obscurity; ity, th en nothing is. Ni et zsch ean d econstruction
not on obj ectivity, but on inv ersion . But, as Ni et zsch e always pass es through a phas e of hi erarchical r ev ersal,
taught us, opposit es b elong to th e sam e syst em. with th e g en erali zation of on e of two oppos ed t erms.
Th e eff ect of this g en erali zation is to r end er irr el evant
th e us e of eith er of two opposit es. To g en erali ze th e
D E C E N C y! I N D E C E N C Y
cam era obscura is, in short, to r end er it, as a m eta
It is ind eed Ni et zsch e (and aft er this n ec essary d etour phor, pr ecarious, to d enounc e it as b elonging to
w e must r eturn to him) who, in taking up th e m etaphysics. How ev er, as D errida has shown with
pictorial m etaphor of th e cam era obscura, g en erali zes r esp ect to his own m ethod of d econstruction - on e
it. Each man has his cam era obscura, his p ersp ectivist v ery clos e to Ni et zsch e's - th e first stag e is that of a
point of vi ew. Th e cam era obscura is n ev er a cam era paleonomy, and that alon e enabl es on e to tak e hold of
lucida, and in th e us e which Ni et zsch e mak es of this th e old er syst em.6l
m etaphor th er e is no nostalgia for clarity. Strat egi
cally, Ni et zsch e r ep eats this classical m etaphor in Moral for psychologists. Not to go in for backstairs
ord er, pr ecis ely, to d enounc e th e illusion of transpar psychology. Never to observe in order to observe ! That
ency; to show that th e latt er is bas ed in that ind ec ent gives a false perspective, leads to squinting and some
point of vi ew which mak es on e look at things from thing forced and exaggerated. Experience as the wish to
bottom to top : th e point of vi ew of th e w eak.60 Th e experience does not succeed. One must not eye oneself
g en erali zation of th e cam era obscura is th e g en erali - while having an experience; else the eye becomes 'an
40 41
r
Camera Obscura Nietzsche and the Painter's Chamber
evil eye.' A born psychologist guards instinctively ness. It is the perspective of those who are unaware
against seeing in order to see; the same is true of the that, behind the veil, there is yet another veil. It is the
born painter. He never works 'from nature,' he leaves symptomatic unawareness of the instincts' loss of
it to his instinct, to his camera obscura, to shift through virility. To seek the unveiling of truth is to reveal
and express the 'case,' 'nature,' that which is 'experi that one no longer knows how to get it on with
enced' . . . . Nature, estimated artistically, is no model. It women. That one doesn't know about - or doesn't
exaggerates, it distorts, it leaves gaps. Nature is chance. want to know about - the differences between the
To study 'from nature,' seems to me to be a bad sign: it sexes : fetishistic denial. The inverted point of view is
betrays submission, weakness, fatalism; this lying in the that of a perverse judgement, by instincts neither
dust before petits faits is unworthy of a whole artist. To strong enough nor fine enough to love appearance for
see what is - that is the mark of another kind of spirit, the appearance's sake. Or to love life or woman, without
anti-artistic, the factual. One must know who one is.62 looking behind the veils, in feverish fear of castration,
for a penis and a stable world to cling to.
The metaphor of the camera obscura has as a corol
lary that of inversion. However, if everyone has a Supposing that Truth is a woman - what then? Is
camera obscura, this does not mean that everyone sees there not ground for suspecting that all philosophers,
the world as inverted. Why is there not a generalized insofar as they have been dogmatists, have failed to
inversion? What c riteria can we use in speaking of understand women - that the terrible seriousness and
an inverted point of view, if there is no perspective clumsy inopportunity with which they have usually
which offers real relationships in all their transpar paid their addresses to Truth, have been unskilled and
ency, if science and truth are themselves the point of unseemly methods for winning a woman? Certainly
view of a certain kind of s' pirit' she has never allowed herself to be won. We no longer
those who see truth upside down? ' A believe that truth remains truth when the veils are
truth is all topsy-turvy, which is particularly unsuit withdrawn; we have lived too much to believe this.
able for truth.' 63 The point of view which sees rela Today we consider it a matter of decency not to wish
tions as inverted is that neither of error nor of illusion. to see everything naked, not to be present at everything,
It is that of a certain kind of mind - an anti-artistic or to understand and 'know' everything.6 4
one -which wants to see reality without veils, naked,
from the point of view of indecency. Naked, in broad 'Is it true that God is present everywhere?' a little girl
daylight, outside of the dark chamber of conscious- asked her mother; 'I think that's indecent' - a hint for
42 43
Camera Obscura Nietzsche and the Painter's Chamber
philosophers ! One should have more respect for the days and nights, Demeter ceased drinking, eating,
bashfulness with which nature has hidden behind riddles bathing and adorning hersel f. For a woman, the
and iridescent uncertainties. Perhaps truth is a woman search for truth is an assault on her o wn decency, a
who has reasons for not letting us see her reasons? disavo wal of sexual difference .69
Perhaps her name is - to speak Greek - Baubo ? . . . Nevertheless, Dionysus is naked, without shame.
Oh, those Greeks ! They knew how to live. What is He is naked because he is not ashamed of his o wn
required for that is to stop courageously at the surface, appearance, he has no need of metaphysical finery as
the fold, the skin, to adore appearance, to believe in of so many fetishes ?O Dionysus' nudity is not that of
forms, tones, words, in the whole Olympus of appear revelation, of an unveiling of truth, but the uncloaked
ance. Those Greeks were superficial - out of profundity.6s affirmation of appearance. To make oneself naked is
to sho w, against any future denial, that there is
Baubo? She who succeeded in making Demeter nothing to hide . Dionysus is the equivocal god par
laugh in spite of her unhappiness, by pulling up her excellence, doubly sexed like life itself . He is like
skirts and letting Demeter see her belly? 66 Demeter, Woman, ' w
searching for her daughter, who had been kidnaped ho w to seem': he is that God ' w
by Hades and taken into the dark under world? word or cast a glance in which there is no consider
Demeter, attached to her daughter as to a phallus? Is ation and ulterior enticement '. Like a man, he is
it not better to laugh than to cry at the loss of the sufficiently strong, profound and good-looking to risk
ob ject, or at castration? To laugh at appearances, nakedness .71 He is the Greek God, the undecidable
rather than to deny them? Seek, you metaphysicians, God, for whom surface and depth, man and woman
to unveil the world and you will find still another are false oppositions . Dionysus' nudity is his most
veil, a painting: on Baubo's stomach was the figure of solid mask, that with which he seduces Ariadne.
a head, that of Iacchus .67 Nudity is that fetish which would put an end to all
Demeter, Baubo , Core: a story of women. Demeter, fetishisms . To live is to assert virility and femininity
goddess of fertility who, under the weight of her at the same time, in their difference and their unity .
sadness, acts like a sterile, castrated woman searching With Nietzsche, we are thus far from the dream
after kno wledge: ' W of -or the nostalgia for -transparency . For him, the
nations there is generally something wrong with her aim of the metaphor of the camera obscura is to sho w
sexual nature . Barrenness itself conduces to a certain that the values of clarity, or of truth as an unveil
virility of taste '. 68 The legend specifies that, for nine ing, and all those values bound up with them, are
44 45
Camera Obscura Nietzsche and the Painter's Chamber
symptoms of an i l ness - of a loss of virility and a means is to omit, to not see and not hear.'72 Wanting to
fetishistic denial. see, no matter what the cost, wanting to uncover the
From the point of view of decency, science and secrets of nature, risking the unavowable truth that
ideology, as Marx conceived them, are cut from the there is no truth - all this leaves one open, like the
same cloth. It is by borrowing from metaphysics a intrepid Oedipus,to becoming the unhappiest of men,
metaphor in which the system of oppositions charac to losing one's sigh r73 from having cast a 'glance
teristic of that metaphysics is implicated, and by then the abyss.'74 Is the camera obscura not that blinding
generalizing it, that Nietzsche is able to displace which strikes us all so as to save us from an eventual
traditional values, while at the same time subjecting loss of sight, a preventative remedy which allows us
them to a symptomatic and differential reading. After to remain serene? In the Nietzschean text, we might
all, while everyone has their camera obscura, it does say that it comes, like a screen-memory, to block and
not follow that all such cameras are equally good. replace that 'light-picture
That of the painter -or, at any rate, that of a certain glance into the abyss, healing nature holds up to our
kind of painter - is preferable to that of science, eyes,' 75 as discussed in The Birth of Tragedy with
because the former does not pass off its darkness as reference to Oedipus and the Sophoclean hero.
clarity. Ultimately, it is the point of view of decency
-which is the same as that of health - and not that The language of the Sophoclean hero, for instance,
of truth, which allows one to distinguish between one surprises us so much by its Apollonian precision and
chamber and another, and to introduce a difference clarity, that we at once think we see into the innermost
between them. What the texts of Marx and Freud recesses of their being, not a little astounded that the
had begun to unhinge receives its most decisive blow way thereto is so short. But let us, for the moment,
with Nietzsche. The Nietzschean dark chamber, disregard the character of the hero which rises to the
without a key, should put an end to all false clarities, surface and grows visible - and which at bottom is
all obscurantisms. nothing but the light-picture cast on a dark wall, that
is, appearance through and through. Instead, let us
enter into the myth which is projected in these bright
THE BLIN DING GLARE
mirrorings. We shall suddenly experience a phenom
The point of view of decency, the art sI t IC point of enon which has an inverse relation to one familiar in
view which allows man not to die from truth: ' A optics. When, after trying hard to look straight at the
rests upon the imprecision of sight.... Its principal sun, we turn away blinded, we have dark-coloured
46 47
Camera Obscura
This look, cast into the horrible interior of nature, Before it was the metaphor for ob jective knowledge,
into the belly of the mother, can only remind us of as with Rousseau, or of perspectivist knowledge, as
Leonardo's fear and desire on seeing 'the in Marx and Nietzsche, or of the unconscious, as in
dark cavern.' The 'luminous Freud, the camera obscura was a technical apparatus
serene works Leonardo produced with the aid of the which served as a model of vision. At the very
camera obscura, just as Nietzsche's undecidable Dio moment when Marx employs it as a metaphor for
nysus reminds us of Leonardo's androgynous figures. ideological inversion, science begins to think that the
And Nietzsche did have a certain nostalgia for the problem of inversion is a false one ?8 Moreover, from
Renaissance. 1 840 on, it is known that light produces modifica
Are Leonardo, Rousseau, and Nietzsche not all tions in the sensitive layer of the retina (that of the
linked by the same homosexual structure, by the same cones and rods), whose effect is a nervous influx
desire, the same fear of seeing and knowing, by the toward the brain which acts within it in a photo
same look cast upon an unbearable truth ? Have not chemical manner; the eye thus comes to be likened
all three been petri fied [meduses] by the mother ? to a photographic apparatus, and the physical image
The camera obscura is that magical apparatus is now a chemical impression. Freud, with his met
which serves to placate horror: it functions as an aphor of the negative, was more in tune with the
apotropaeon . Freud reminds us that the proliferation scienti fic models of his time. Leaving aside Marx's
of symbols of the penis signi fies castration and the (ideological) backwardness with respect to science,
defense against castration.77 Is Nietzsche's generaliza his use of the camera obscura metaphor is like that
tion of the camera obscura not, ultimately, a more of all those who employed it as a model, inasmuch
effective (and more ambiguous) remedy than its use as it implies a confusion between the retinal image
as a device for tracing and transparency ? and the retinal impression, between the retinal
48 49
.1
Camera Obscura Descartes and the Ideological After-Effect
i mpression and the object perceive d. The retinal analogy of the blind person's cane makes it clear that
'i we must renounce any correspondence between the
not itself intended to be seen. Moreover,and parado x i mage and the object, between the ob ject and the
ically, as long as the ca mera obscura re maine d a i dea:80
model for vision it in no way disqualified the eye as a
mo del for knowledge; such a model e xcluded any Thus you can clearly see that in order to perceive, the
e mpiricist conception of perception. 79 The eye was mind need not contemplate any images resembling the
always a good eye, for it was always already set right things that it senses. But this makes it no less true that
by the intellect. The inversion of the inversion was the objects we look at do imprint very perfect images
i mmanent to perception, and the eye was always the on the back of our eyes. Some people have very
eye of a geo metrist. If we take the Mar xist analogy ingeniously explained this already, by comparison with
seriously, then ideology shoul d set itself right on its the images that appear in a chamber, when having it
own, or, at the very least, should always be set right completely closed except for a single hole, and having
by the activity of the min d. When Mar x substitutes put in front of this hole a glass in the form of a lens,
practical transfor mation for the mind's eye, or for a we stretch behind, at a specific distance, a white cloth
theoretical science, he breaks with his own historical on which the light that comes from the objects outside
model. Because of all the displace ments which Mar x forms these images. For they say that this chamber
enacts with respect to metaphysics, the metaphor of represents the eye; this hole, the pupil; this lens, the
the ca mera obscura cannot be a good model for hi m, crystalline humour, or rather, all those parts of the eye
.1 and the analogy cannot be a perfect one. which cause some refraction; and this cloth, the interior
A counter-e xa mple is Descartes, who takes the membrane, which is composed of the extremities of the
ca mera obscura as a mo del of vision and undertakes optic nerve.... But you will be even more certain of
a sectioning to show that perspectivist i mages e xist at this if, taking the eye of a newly deceased man, or, for
the back of the eye, and who neither disqualifies the want of that, of an ox or some other large animal, you
eye as a model for knowledge nor ends up with a carefully cut through to the back the three membranes
perspectivist conception of knowle dge and of percep which enclose it.... Then, having covered it over with
tion. Descartes eli minates the proble m of inversion, some white body ... you will see there, not perhaps
since, if there are i mages at the back of the eye, the without admiration and pleasure, a picture which will
eye will not see such i mages. If, indeed, we see represent in natural perspective all the objects which
through the inter mediary of lu minous rays, then the will be outside it.81
50 51
Camera Obscura Descartes and the Ideological After-Effect
. i Descartes distinguishes bet ween the ob ject seen,the And so we turn to Descartes, who sho ws us that
internal organ (the optic nerve and the brain), the the use made of the camera obscura metaphor in the
external organ (all the transparent parts of the eye) nineteenth century -as an image of the unconscious,
and all the intermediary parts bet ween the brain and of inversion, of perspectivism - is not a necessary
the ob ject. The mind cannot do without the eye in consequence of the model itsel f. A metaphor such as
order to see, but it is the mind that sees. Features this resists the evolution of science. That is, it operates
(colours, shapes, distances, position, light, size) are above all through its mythical signi fications, and
details that the mind could not acquire from another through its impact on the unconscious.85
organ, but they result either from the union of mind
and body (for light and colour) or from a calculation.
Shape results from a kno wledge of the position of the
different parts of the ob ject, and doesn't involve any
resemblance to pictures at the base of the eye. Because
images on the retina are perspectivist, Descartes con
cludes that there is no resemblance bet ween ob ject
and image. It is the mind that sees, and not the eye,
and the mind is consciousness without point of vie w.
At the same time, errors are of the mind, and it is
possible to devise a science of perspectivist illusion.82
The idea is thus not the reflection of the ob ject,
whether inverted or not. Vision involves an estima
tion [est un calcu I], and one must become blind in
order to kno w.83
In this way, the model of the camera obscura may
lead to a non-perspectivist conception of kno wledge,
and work against the idea of kno wledge as reflection .
The idea is a product of the mind, which does not
contradict the fact that else where, for Descartes, the
most perfect kno wledge, rational intuition, is received
as light from God.84
52 53
Notes
55
Camera Obscura Notes
through trade and industry, through the sensuous this phenomenon to ourselves as the projection of
activity of men. So much is this activity, this unceas points, the rays which penetrate, crossed, into the
ing sensuous labour and creation, this production, pupil, give an inverted image.
the basis of the whole sensuous world as it now Leonardo de Vinci, a reader of Vitelio, is the first
exists, that, were it interrupted only for a year, to have constructed an eye on the model of the camera
Feuerbach would not only find an enormous change obscura (see above, page 32). He was the precursor of
in the natural world but would very soon find that all that followed, but we must await Kepler to find
the whole world of men and his own perceptive the idea that the image takes an inverted form on the
faculty, nay his own existence, were missing. Of retina. Scheiner the Elder, then Descartes (see La
course, in all this the priority of external nature lettre du pere Mersenne of March 31, 1638 and The
remains unassailed. The German Ideology, p. 36. Dioptricks V and VI) do experiments enabling them
to directly observe the image inverted upon the retina
6. At the end of the Middle Ages, Euclidian notions are of an animal. In 1666, Mariotte throws these results
abandoned in the wake of Alhazen's work on optics, into question by discovering, on the retina, a blind
as divulged by Vitelio and R. Bacon. A number of spot; he concludes that the image forms itself on a
empirical experiences are invoked: after having looked choroid. This conclusion was unnecessary but, without
at the sun, if one closes one's eyes, one continues to it, it would have been necessary to renounce the model
see the solar disc for a certain time, which would be of the camera obscura and accept, once more, the eye
impossible if the ray emanated from the eye. Said eye, as origin of light.
therefore, must be the recipient of rays coming from The problem of inversion, and of the place of
.
the outside. The impression of light persists within it inversion, preoccupied science until 1826 or so. Wag
as a weakened echo. To the objection already made ner, in his article on 'seeing' in the dictionary of
to the ELOWAa (how might the ELOWAa of a mountain physiology, writes that we may only become aware
penetrate the orifice of a pupil), Alhazen responded of inversion through optical research, and that, inas
that we must break down the surface of objects into a much as we see everything in inverted form, the
series of points, each of which would be the origin of order is not changed: we see everything relatively.
a luminous ray. After it passes through the pupil, For the same reasons, Hermoltz and Muller, around
there is a recomposition of the object, with the proviso 1866, no longer attach any importance to the
that the activity of the intellect comes to fill in the phenomenon of inversion: inasmuch as natural con
gaps and recompose the whole. While we represent sciousness is not even aware of the existence of the
56 57
Camera Obscura Notes
retina, it a fortiori knows nothing of the tmages ford, California: Stanford University Press, 1993), pp.
which form upon it. 51-8.
(We owe most of this information to the course 14. Capital, vol. 1, p. 7 l .
given by M.G. Canguilhem at the Sorbonne in 1957. 15. See Jean-Jacques Goux, 'Marc et l'inscription du trav
We thank him here.) ail,' Tel Quel, 35, 1968, pp. 64-89; and 'Nusmatiques
7. The German Ideology, pp. 14-15. (11), ' Tel Quel, 36, 1969, pp. 64-74.
8. The German Ideology, p. 15. 16. See also Capital, vol. III 'It is an enchanted, perverted,
, !
9. The German Ideology, p. 15. topsy-turvy world, in which Monsieur Ie Capital and
10. Karl Marx, 'Theses on Feuerbach,' reprinted in Frie Madame la Terre do their ghost-walking as social
dreich Engels Ludwig Feuerbach and the Outcome of characters and at the same time directly as mere
Classical German Philosophy. Translated and edited by things.' Translated by Samuel Moore and Edward
C.P. Dutt, New York: International Publishers, 1941, Aveling, edited by Friedrich Engels, New York: Inter
p. 83. national Publishers, 1967, p. 830.
11. J. Derrida, Margins of Philosophy. Translated by Alan 17. Capital, continuation of the previously cited text. 'It is
Bass, Chicago: University of Chicago Press, 1982, p. the great merit of classical economy to have destroyed
254. this false appearance and illusion, this mutual inde
12. Karl Marx, Capital, vol. l . Translated by Samuel pendence and ossification of the various social ele
Moore and Edward Aveling, edited by Friedrich ments of wealth, this personification of things and
Engels, New York: International Publishers, 1967, pp. conversion of production relations into entities, this
71-2. religion of everyday life' (p. 830).
13. Nietzsche, as well, puts religion at the base of the 1 8. Capital, vol. 1, p. 38.
'inversion' of values. It is the priests who, by the 19. Capital, vol. 1, p. 72.
transformation of the aristocratic judgement good/bad 20. Capital, vol. 1, p. 74.
into the judgement pure/impure, found the radical, 2l. Capital, vol. 1, p. 74, note l .
obsessive separation between the sensory and the intel 22. Capital, vol. 1, p. 75.
ligible, the sky and the earth, etc. See, in particular, 23. Capital, vol. 1, p. 79.
The Genealogy of Morals, trans. Walter Kaufmann 24. Capital, vol. 1, p. 79.
(New York: Vintage Books, 1967), essay I, Section 6, 25. Capital, vol. 1, pp. 79-80.
� I
pp. 31-3; and our Nietzsche and Metaphor, trans. Dun 26. Capital, vol. 1, p. 80.
can Large (London: Athlone Press, 1993; and Stan- 27. Capital, vol. 1, p. 82.
58 59
Camera Obscura Notes
60 61
Camera Obscura Notes
ity are historical acquisitions, the model of the mirror 3 8. On the conscious as sight, and the persistence of this
remains in the form of the camera obscura, even if the image within the metaphysical tradition, see Jacques
reRection is always a reRection of a reRection. It Derrida, Margins of Philosophy, p. 2 84.
cannot be said that, in Marx, the theory of reRection 39. Freud, 'General Theory of the Neuroses: Resistance
is a systematic decomposition of the phantasm of the and Repression' [ 1 9 1 6- 1 9 1 7), Standard Edition, vol.
mirror (p. 43). Ideology - indeed, the very notion of XVI, pp. 295 - 6.
ideology - refers to such explicitly. Even if Marx tries 40. Freud, 'General Theory of the Neuroses: Resistance
to render the classical scheme of reRection more and Repression' [ 1 9 1 6 -1 9 1 7), Standard Edition, vol.
complex and to displace it, he continues to depend on XVI, pp. 1 24 - 6.
it. 4 1 . Freud, 'Moses and Monotheism (III): The Return of
34. 'The sense-organs act not only as Q-screens, like all the Repressed' [ 1 939], Standard Edition, vol. XXIII, p.
nerve-ending apparatuses, but also as sieves; for they 1 26.
allow the stimulus through from only certain processes 42. Freud, 'Moses and Monotheism,' p. 1 26.
with a particular period.' Freud, 'Project for a Scien 43. See our Enfance de tArt, (Payot, 1 970), English trans
tific Psychology' [ 1 895], Standard Edition, vol. I, 1 966, lation The Childhood of Art: An Interpretation of Freud's
p. 3 1 0. Aesthetics, trans. Winifred Woodhull, New York:
35. Freud, 'Three Essays on Sexuality' ( 1 905) in Standard Columbia University Press, 1 988, especially Chapter
Edition, vol. VII, 1 953, pp. 1 65 -7. III.
] . 36. 'The contents of the clearly conscious phantasies of 44. Another example of this heterogeneity: the metaphor
perverts (which in favourable circumstances can be of arousal for describing the return of the repressed.
transformed into manifest behaviour), of the delu In his study of Jensen's Gradiva, Freud denounces
sional fears of paranoics (which are projected in a Jensen's use of this metaphor: ' ''Arouses,'' however, is
hostile sense on to other people) and of the uncon certainly not the right description.' Freud, 'Delusions
scious phantasies of hysterics (which psychoanalysis and Dreams in Jensen's Gradiva' [ 1 907] Standard Edi
reveals behind their symptoms) - all of these coincide tion, vol. IX, p. 47. The criticism of this notion
with one another even down to their details.' Freud, intervenes at precisely the moment when Freud
'Three Essays on Sexuality' ( 1 905) in Standard Edition, opposes a philosophical and etymological under
vol. VII, 1 953, p. 1 65, note 2. standing of the unconscious� The latter consider con
37. Sigmund Freud, 'A Note on the Unconscious' [ 1 9 1 2 ] SClOusness as a point of departure, and establish,
i n Standard Edition, 1 95 8, vol. XII, p. 264. between the unconscious and the unconsCIOUS, a
62 63
Camera Obscura Notes
simple difference of intensity. The Unconscious, then, working with and against one another; a little quiet
is the latent, the dormant, that which Freud will call ness; a little tabula rasa of the consciousness, to make
the preconscious. The metaphor of arousal or room for new things, above all for the nobler functions
awakening thus has the effect of confusing the precon and functionaries, for regulation, foreign, premedita
scious with the unconscious or even the repressed. tion (for our organism is an oligarchy) - that is the
However, several pages later, Freud takes up this purpose of active forgetfulness, which is like a door
metaphor twice on his own account: 'No mental keeper, a preserver of psychic order, repose, and
forces are significant unless they possess the character etiquette'; see also 'Human, All Too Human,' Pt. 1,
istic of aroused feelings' (p. 49). 'But as we have trans Helen Zimmern, in The Complete Works of
insisted with admiration, the author has not failed to Friedrich Nietzsche, vol. 6, New York: Russell and
show us how the arousing of the repressed erotism Russell, 1964, p. 98: 'How little moral would the
came precisely from the field of the instruments world look without this forgetfulness ! A poet might
that served to bring about the repression' (p. 49). say that God had placed forgetfulness as door-keeper
Despite himself, then, Freud seems to yield to a in the temple of human dignity.'
metaphorical constraint, such that to speak of 'a text 48. Jean Paul Richter, ed. The Literary Works of Leonardo
by Freud' as of a text of any other author, no longer da Vinci, 2 vols, London: Phaidon, 1970, 1: 132. [This
makes sense. To the point, even, where it seems no translation is modified slightly to correspond with the
longer relevant to know if Freud uses that metaphor French. Unless otherwise stated, quotations from Leo
'voluntarily or involuntarily' so soon after criticizing nardo da Vinci are from this edition, and references
it. provided in the text.]
45. See Freud, 'Beyond the Pleasure Principle' (1920), 49. In the story of the black-faced giant, 'horrible and
Standard Edition, 1955, vol. XVIII, pp.7-66. terrifying to look upon,' who caused 'the sky to be
46. See my Nietzsche et la m etaphore , Paris: Payot, 1972; overcast and the earth to tremble,' who left men no
English translation, Nietzsche and Metaphor trans. hope but to take refuge in 'tiny holes and subterranean
Duncan Large, London: The Athlone Press, 1993. caverns,' Da Vinci writes: 'I know not what to say or
47. See Nietzsche, The Genealogy of Morals, trans. Walter do, for everywhere I seem to find myself swimming
Kaufmann, vol. 2, no. 1, New York: Vintage Books, with bend heat within the mighty throat and remain
1967, pp. 57-8: 'To close the doors and windows of ing indistinguishable in death, buried within the huge
consciousness for a time; to remain undisturbed by the belly.' Codex At/anticus, trans. Edward MacCurdy, vol.
noise and struggle of our underworld of utility organs 2, London: Jonathan Cape, 1956, pp. 403-4. The
64 65
Camera Obscura Notes
horrible head of the giant may recall that of Medusa. wished to be as neutral, as mechanically faithful, as a
There exists, in the Uffizi Gallery in Florence, a camera.' Jean Starobinski, The Living Eye, trans.
Medusa's head after Leonardo da Vinci. It would be Arthur Goldhammer, Cambridge: Harvard University
interesting as well to consult his study for the head of Press, 1989, p. 62.]
Leda, whose hair is very serpentoid (Windsor Castle, 54. Ebauches des Confessions, vol. 1, Paris: Plt�iade, 1969, p.
Royal Library). This may be linked to the importance 1154. The Confessions themselves do not take up this
of rocks throughout his painted works, as back metaphor, but in his forward to the reader [not
grounds to the radiant heads of women. It is regret included in English editions] Rousseau writes: 'Here
table that Freud analyzed none of these texts. is the only portrait of a man, painted exactly according
50. This interpretation is not the only possible one. I to nature and in all truthfulness which exists and will
acknowledge that Leonardo's research is inscribed probably ever exist.'
within the cultural field of the Renaissance. 55. Ibid, p. 1153.
51. William-James Gravesande, An Essay on Perspective. 56. Ibid, pp. 1152-3; see as well 1151: 'My books traveled
Translated from the French by E. Stone, London: J. through cities while their author traveled only
Senex, 1724, p. 103. through forests. Everyone read me, everyone criticized
52. An Essay on Perspective, pp. 103-4. me, everyone spoke about me, but in my absence; I
53. [Starobinski writes: 'In Rousseau's time the camera was as far from discourse as from men; I knew
obscura, which placed the art of portraiture within nothing of what they said. Each person imagined me
the reach of everyone, was a highly complex appara in their fantasies, without fear that the original would
tus. Curio shops housed bulky advanced models, turn up to refute them. There was one Rousseau in
actually rooms that the painter entered in order to high society, and another in retirement who bore no
trace the image of the model, which was projected resemblance to him whatsoever.'
onto ground glass plates by a series of lenses and 57. Ibid, p. 1153. On the will to transparency and the
mirrors. The obediant hand almost passively traced desire for presence in Rousseau, see Jean Starobinski,
the profile and shadows of the image. Then came Jean-Jacques Rousseau: Transparency and Obstruction,
Daguerre, who sensitized the plates with silver salts, trans. Arthur Goldhammer, Chicago: University of
completing the transformation of the camera into an Chicago Press, 1988), and Jacques Derrida, Of Gram
automaton, in which images recorded themselves. matology , trans. Gayatri Chakravorty Spivak, Balti
That is the truth Rousseau believed he had achieved more and London: The John Hopkins University
in speaking of himself. Before his own image he Press, 1976. Starobinski devotes several pages to the
66 67
Camera Obscura Notes
metaphor of the camera obscura in Rousseau in The head and the concepts of "true" and "false" are
Living Eye, pp. 14 -77. It is our hope to add our own necessarily reversed.'
contribution to the remarkable readings by these two 64. 'Preface,' Beyond Good and Evil, trans. Walter Kauf
authors. mann, New York: Random House, 1966, p. xv.
58. The frog's perspective is that which sees things from 65. 'Preface for the Second Edition,' The Gay Science,
bottom to top, distorted. It produces a flattening of trans. Walter Kaufmann, New York: Random House,
figures such that they appear shortened and squashed. 1974, p. 38.
59. Freud, 'Fetishism' [1927], Standard Edition, vol. 21, 66. The role of Baubo is sometimes attributed to Iambe.
1 961, p. 157. 67. Iacchus was the child of Demeter. He was always an
60. We may recall that, for Freud, 'the foot or shoe owes unobtrusive, obscure divinity sometimes identified
its preference as a fetish - or a part of it - to the with Dionysus. The scorched earth of Priene allows
circumstances that the inquisitive boy peered at the us to consider Baubo as the equivalent of a living
woman's genitals from below, from her legs up.' koilia (a Greek word for the female sexual organ).
'Fetishism,' p. 155. Baubo's gesture reminds Demeter of the possibility
61. [For Derrida, the question posed by paleonomy is the she retains of being fertile. The 'obscene' gesture is a
following: 'what, then, is the strategic necessity that magical act for bringing about the fertility of the earth
requires the occasional maintenance of an old name in (see Salomon Reinach, Cultures, mythes, religion, vol.
order to launch a new concept ? '] Jacques Derrida, 4). Unless, that is, the figure on the belly was analo
Positions, trans. Alan Bass, Chicago: University of gous to that of the Medusa. Reinach recounts other
Chicago Press, 1981, p. 71. legends taken from Greek, Irish and Japanese contexts
62. Nietzsche, 'The Twilight of the Gods,' The Portable in which the fact of a woman lifting her skirts
Nietzsche, ed. and trans. Walter Kaufmann, New provokes either laughter or horror. Did Baubo not
York: The Viking Press, 1954, p. 517. invite Demeter to go and frighten Hades ? Baubo was
63. Human, All Too Human, p. 144; see also 'The Anti Demeter's wet nurse. [In translating these passages, I
christ,' trans. Walter Kaufmann, in The Portable Nie have been guided at various points by Tracy B.
tzsche, p. 575: 'For truth has been stood on its head Strong's translation of a related article by Kofman.
when the conscious advocate of nothingness and See 'Baubo: Theological Perversion and Fetishism,' in
negation is accepted as the representative of "truth" '; Nietzsche's New Seas, eds Michael Allen Gillespie and
and on page 576: 'Wherever theologians' instinct Tracy B. Strong, Chicago and London: The Univer
extends, value judgements have been stood on their sity of Chicago Press, 1988, pp. 175-202.]
68 69
Camera Obscura Notes
68. Beyond Good and Evil, p. 86. 73. Le livre du philosophe, vol. 1 , paragraph 87; see also
69. 'Among women: Truth? Oh, you don't know truth! Is Beyond Good and Evil, pp. 1 60 - l .
it not an attempt to assassinate all our pudeurs ? ' 74. Nietzsche, The Birth of Tragedy and the Case of Wag
Twilight of the Gods, p. 468; see also Beyond Good and ner, trans. Walter Kaufmann, New York: Vintage
Evil, p. 86: 'Comparing man and woman generally, Books, 1 967, Section 9, p. 68.
one may say that woman would not have the genius 75. Ibid. The term Lichtbild also refers to a photograph.
for adornment, if she has not the instinct for the 76. Ibid, pp. 220- 1 . Bernard Pautrat, in his fine Versions
secondary role.' du soleil, Paris: Le Seuil, 1 97 1 , also cites this text (p.
70. 'The term "fetish" has undergone a curious semantic 1 44). This book as a whole, while not employing the
distortion. Today it refers to a force, a supernatural metaphor of the camera obscura, nevertheless sheds
property of the object. . . . But originally it signified light on the relationship between the questions of
exactly the opposite: a fabrication, an artifact, a labour truth and of fetishism.
of appearance and signs. It appeared in France in the 77. Freud, 'Medusa's Head' ( 1 922) Standard Edition, 1 8:
seventeenth century, coming from the Portuguese pp. 2 73 -4.
fetifo, meaning "artificial," which itself derives from 78. See above, note 6.
the Latin factitius. . . From the same root (facio,
. 79. This didn't prevent an empIrICIst philosopher like
facticius) as fetifo comes the Spanish afeitar: "to paint, Locke himself from using the metaphor of the camera
to adorn, to embellish", and afeite: "preparation, orna obscura. Perhaps Marx was familiar with this text:
mentation, cosmetics," as well as the French feint and 'For methinks the understanding is not much unlike
the Spanish hechar, "to do, to make" (whence hechizo, a closet wholly shut from light, with only some little
"artificial, feigned, dummy").' Jean Baudrillard, 'Fet opening left to let in external visible resemblances or
ishism and Ideology: The Semiological Reduction,' in ideas of things without: would the pictures coming
Towards a Critique of the Political Economy of the into such a dark room but stay there, and lie so
Sign, trans. Charles Levin, St. Louis: Telos Press, 1 9 8 1 , orderly as to be found upon occasion, it would very
p. 9 l . much resemble the understanding of a man, in refer
7 1 . Beyond Good and Evil, 235 - 6; on the question of ence to all objects of sight, and the ideas of them.'
nudity, see Kofman, Nietzsche and Metaphor, Chapter John Locke, An Essay Concerning Human Understand
4. ing, Oxford: Clarendon Press, 1 924, book 2, chapter
72. Le livre du philosophe, vol. 1 , Paris: Aubier-Flamma 1 1 , p. 9 l .
rion, 1 969, paragraphs 54, 55. 80. The analogy of the blind man's cane is introduced in
70 71
(7ar.nera ()bscura Notes
the First Discourse of the 'Optics,' p. 67. The sen that 'living without philosophy is just having the eyes
sations transmitted to the blind man's hand as the closed without trying to open them.' In the Philosoph
cane encounters objects are likened to those transmit ical Works of Descartes, vol. 1, trans. Elizabeth S.
ted to the eye by the passage of light emitted from Haldane and G.R.T. Rose, London: Cambridge Uni
luminous bodies. (Translator's note.) versity Press, 1967, p. 204.
81. Rene Descartes, 'Optics,' Fifth Discourse, in Discourse 84. See Rule III of the 'Rules for the Direction of the
on Method: Optics, Geometry, and Meteorology, trans. Mind,' in The Philosophical Works of Descartes, 1:
Paul J. Olscamp, Indianapolis, New York and Kansas pp. 7-8.
City: Bobbs-Merrill, 1965, pp. 91, 93: see also the 85. An earlier version of this text was presented to Jacques
Fourth Discourse, p. 89, where Descartes shows that Derrida's seminar on religion and philosophy at the
the perfection of an image depends on it not resem Ecole Normale Superieure, in a film screening room,
bling the original, offering as examples signs, words another camera obscura.
and perspective: and p. 90: 'These engravings . . . are
often better represented by ovals than by other circles;
and squares by diamonds rather than by other squares; We would like to express our thanks to Jacques Derrida.
and so for all other shapes. So that often, in order to We are indebted to him, in particular, for having sug
be more perfect as images and to represent an object gested that, in Marx, religion is the very form of all
better, they must not resemble it.' ideology.
82. ' [H]ere again I would have you consider the reasons
why [vision] occasionally deceives us. First of all, it is In Camera Obscura Sarah Kofman refers in passing to ' An
the mind which sees, not the eye; and it can see Essay on Perspective' by the Dutch mathematician and
immediately only through the intervention of the physicist Willem Jakob S. Gravesande, 1688-1742. The
brain. This is why madmen and those who are asleep essay was published in an English translation in London
often see, or think that they see, various objects which, in 1724. Kofman cites Gravesande as a possible source for
in spite of this, are not actually before their eyes; that Rousseau's invocation of the camera obscura as a model
is, when certain vapors, disturbing the brain, dispose for his intended truthful representation of himself in the
those of its parts which are usually used for sight in Confessions. While the reference to Gravesande in Kof
the same way as would these objects if they were man's text is brief, she included a full translation of the
present.' 'Optics,' Sixth Discourse, pp. 107-8. 'Essay' in the French edition Camera obscure de l'ideologie.
83. The preface to the 'Principles of Philosophy' shows The text of the 1724 translation given below retains the
72 73
!:
Camera Obscura
DE F IN ITION
THEOREM I
74 75
Camera Obscura The Use of the Camera Obscura in Designing
76 77
Camera Obscura The Use of the Camera Obscura in Designing
78 79
Camera Obscura The Use of the Camera Obscura in Designing
80 81
Camera Obscura The Use of the Camera Obscura in Designing
make an angle of 45 deg. with the horizon, when be placed vertically, with its polished side towards
objects are to be represented for the perpendicular the statue; and the box moved backwards or for
picture. Then, if the Mirror H be taken away, as wards; or else the looking glass raised or lowered,
also the board F, together with the two rulers D E until the rays proceeding from the statue may be
and D E, we shal l perceive the representation upon reflected by the mirror upon the convex glass.
the sheet of paper on the table A, of all ob jects, When these alterations of the box, or mirror, are
whole rays falling upon the looking glass L, can be not sufficient to throw the rays upon the convex
thereby reflected upon the convex glass, which con glass, the whole machine must be removed back
vex glass must be raised or lowered, by means of wards or forwards.
the screw about the Cylinder carrying it, until the
said ob ej cts appear entirely distinct.
Demonstration
1 6. When the same objects are required to be
represented for the inclined picture, the looking Concerning the before-mentioned inclination of the
glass L must have half the inclination we would m rI rors
give to the picture. 1 9. In order to demonstrate, that the mirror L hath
1 7. When the said ob jects are to be represented been conveniently inclined, we need only prove, that
upon the picture being parallel, the aperture N the reflected rays fall upon the Table A under the
must be shut, and the door B opened; then the same angle, as the direct rays do upon a plane, having
mirror H must be raised to the top of the box, in the same situation as one would give to the picture.
putting it in a situation parallel to the horizon. Now let A B be a ray falling from a point of some
This disposition of the machine may serve when object upon the mirror G H, and from thence is
one is upon a ba lcony, or some other high place, reflected in the point a upon the table of the machine:
to design a parterre underneath. We are to demonstrate, that if the line D I be drawn,
1 8. If we have a mind to design a statue stand making an angle with F E equal to the inclination of
ing in a place something elevated, and it is the picture; that is, if the angle D IE be the double of
required to be so represented, as to be painted the angle D F I; I say, we are to demonstrate, that the
against a ceiling; the backside of the machine must angle Ba F is equal to the angle B C D.
be turned towards the statue, and the box X so The angle D IE, by construction, is the double of
turned, that the door B may face the statue; then, the angle D F I; and consequently this last angle is
the door being opened, the looking glass L must equal to the angle ID F; and since the angle of
82 83
Camera Obscura The Use of the Camera Obscura in Designing
II incidence C B D is equal to the angle of reflection a Aperture N shut; then putting the Mirror H in the
I
I B F, the triangle B C D is similar to the triangle F a B: dispositi on mentioned in Number 1 1, raise up the
Whence it follows, that the angle Ba F is equal to the Mirror L towards the top of the box; and incline it
angle B C D. Which was to be demonstrated. towards the first mirror, in such manner that it makes
20. Concerning what has been said of the picture an angle with the horizon of 22 12 degrees; that is,
being parallel, it must be observed, that in the prece that the top of the machine, after a double reflection,
dent demonstration, the angle of inclination of the appears vertical in the Mirror H.
picture in this demonstration is measured next to the 24. Now if ob jects are to be represented for the
ob jects; and if this angle be diminished till it becomes picture inclined, the Mirror L must make an angle
nothing, we shall have a picture parallel to the with the horizon, equal to ha lf the inclination of the
horizon underneath the eye. But, by the demon picture less 114 of a right angle. This angle is found
stration, the inclination of the mirror being half the exactly enough for practice, by inclining the Mirror
inclination of the picture, it follows, that the incli L, until the representation of the top of the machine,
nation of the mirror is also equal to nothing, and after a double reflection, appears in the other mirror
consequently it ought to be likewise parallel to the under an angle with the horizon, equal to the incli
horizon. In the same manner we demonstrate, that nation one would give the picture. Note, if the
the looking glass must be vertically situated,when we inclination of the picture be lesser than 114 of 90
consider the picture parallel above the eye: For to degrees, the Looking- Glass L must not be inclined
give this situation to the picture, the angle of the towards the other, as is directed, but the contrary
inclination of the picture measured next to the ob jects, way, in making the angle of the inclination of the
must be augmented till it be 1 80 degrees, whose half looking glass, equal to the difference of the inclination
90 degrees is consequently the inclination of the of the picture, and 114 of 90 degrees.
m rI ror. 2 5. When the ob jects are to be represented for a
parallel picture, the Looking Glass L must be placed
in the disposition of no. 1 5, and the Looking- Glass
Problem II
H I in that mentioned, no. 1 3, by inclining it towards
22. To represent objects, so that what appears on the the horizon, under an angle of 45 degrees; the pol
right hand, ought to be on the left. ished side thereof facing downwards, when the pic
23. Having placed the Box X, in the situation as ture is supposed underneath the eye; and upwards,
per figure, the Door B must be opened, and the when it is supposed above the eye.
84 85
· I
i
26. This disposition of th e machin emay b elik ewis e assum ed at pl easur e, from which must b e tak en an
us eful for inclin ed pictur es, making v ery small angl es angl e of 1 35 d egr ees, to hav e th e inclination of th e
with th e horizon; in which cas e, th e inclination of mirror G H. Nev erth el ess, th e angl es w e hav e d et er
on e of th e looking glass es must b e diminish ed, by min ed, ar e th e most advantag eous for a p erp endicular
half of th e inclination of th e pictur e. pictur e.
29. Wh en a pictur e is inclin ed, and mak es th e
angl e D IA with th e horizon, th e mirror M N must
27. A Demonstration of the Inclination of the Mirrors.
k eep its situation, and th e angl e C QR is equal to half
W e hav e m ention ed that for a p erp endicular pictur e, th e angl e D IA, l ess 114 of a right angl e: Th en I say,
on e of th e mirrors must mak e an angl e of 1 1 2 Y2 th e angl e Fa C, or its equal C R Q, will b e equal to th e
d egr ees with th e horizon; and th e oth er L, must b e angl e B ID. Now th e angl e P B Q, is 1 1 2 Y2 d egr ees;
inclin ed towards th e first, and mak e an angl e of 22 Y2 wh enc e th e angl e B P Q, which is th e compl em ent of
d egr ees with th e horizon. L et M N and G H b e two P B Q, and P QB to two right angl es, is 90 d egr ees, l ess
mirrors in th e b efor e-m ention ed situation ; w e ar e to th e half of th e angl e D IA: Wh er efor e b ecaus e NB C
d emonstrat e, that if th e Ray A B is parall el to th e is 6712 th e angl e B C P, and its equal R C Q, is 22Y2 plus
horizon, aft er b eing r efl ect ed in B and C, it ought to 12 of D IA. Now if th e angl e R QC b e add ed to this
fall p erp endicularly upon th e machin e. Th e angl e angl e, th eir sum will b e eq ual to th e angl e D IA;
A B N is 1 1 2 12 d egr ees; and cons equ ently th e angl e wh enc e it follows, that th e Angl e C R Q is equal to
A B M, and its equal, th e angl e of r efl ection C B G ar e D IR. Which was to be demonstrated.
each 6712 d egr ees. Th e angl e B P Q is th e compl em ent 3 0. If th e angl e R B N b e alt er ed, and it b e call ed a,
of th e angl e N B A, plus th e angl e P QB, which is 22 12 th e angl e D IA, b and th e right angl e d; th en th e
d egr ees; wh enc e th e angl e B P Q is 45 d egr ees. Again, angl e C QR d + 1I2b -a.
=
th e angl e P C B is th e compl em ent of th e two angl es 3 1. Wh en a pictur e is parall el, it app ears manif est,
C B P and B P C to 1 80 d egr ees; and cons equ ently it th e mirrors G H and M N b eing each inclin ed und er
is 6712 d egr ees, which is th e fam e as its equal, th e an angl e of 45 d egr ees, that a ray, which is p erp endic
angl e QCa of r efl ection. And r eckoning aft er th e ular to th e horizon, lik ewis e falls, aft er a doubl e
sam e mann er, th e angl e C R Q of th e triangl e R C Q is r efl ection, p erp endicularly upon th e Tabl e A.
a right on e. Which was to be demonstrated.
28. It is not absolut ely n ec essary to giv eth e mirrors
th e afor esaid inclinations; for th e angl e A B N may b e
86 87
Camera Obscura The Use of the Camera Obscura in Designing
88 89
Camera Obscura The Use of the Camera Obscura in Designing
figu re pa rall el to th e ho rizon, which is p erp endicu of th e rays p roc eeding f rom a giv en point in th e fac e,
la rly refl ect ed upon th e conv ex glass, by th e mi rro r. happ ens exactly upon th e pap er in on e point only:
Not e, mo reov er, that wh en w e hav e a mind to plac e But th e l east distanc e that on e point is mo re than
th e figu res out b eyond th e back -sid e of th e machin e, anoth er f rom th e conv ex glass, (wh en th e distanc e of
th ey must b e fast en ed against th e sid e F of th e boa rd, th e fac e f rom th e glass is so final, as it must b e to
which must b e so tu rn ed, that th e said sid e b e n ext to rep res ent it in its natu ral bign ess) so alt ers th e plac e
th e ap ertu re N. of th e said re-union, that fo r diff erent pa rts of th e
fac e, thos e plac es of reunion will diff er about two
inch es and a half . Wh enc e it is no wond er that all th e
37. Remarks concerning the representation of persons'
lin eam ents b e not rep res ent ed as could b e wish ed,
faces.
sinc e in all distanc es chos en, th ere will b e always a
It is c ertainly v ery cu rious and us eful to d esign g reat many rays, whos e re-union will fall abov e an
p ersons fac es to th e lif e; which by this machin e, may inch b esid es th e pap er. Th e confusion a rising f rom
b e v ery w ell don e in miniatu re: Fo r if th e fac e of any this div ersity, though not b eing v ery distinguishabl e
known p erson b e thus rep res ent ed, by only looking by th e ey e, y et is p rejudicial, and hind ers ou r g etting
at th e app ea ranc e, w e may v ery readily know whos e th e exact res emblanc e of th e fac e. W e hav e obs erv ed
fac e it is, wh en at th e sam e tim e th e app ea ranc e of this, in o rd er to giv e an exact id ea of th e goodn ess of
th e whol e p erson wi ll not tak e up half an inch upon this machin e, in equally sh ewing wh erein it may b e
th e pap er on th e tabl e: But it is v ery difficult to really us eful, and wh erein its appa rent us efuln ess is
rep res ent a fac e distinctly as big as th e lif e; fo r wh en sub j ect to an erro r rath er discov ered by exp eri enc e
w e would rep res ent a fac e in its natu ral bign ess, such than reason.
a conv ex glass as is m ention ed in no. 35 must b e us ed, 38. W e must not fo rg et in all th e p rec ed ent p rob
and th e fac e plac ed wh ere th e Boa rd F is. But th e l ems, to examin e th e ap ertu re th e conv ex glass ought
said fac e which th en app ea rs distinct enough, that so to hav e; fo r although w e cannot reduc e this ap ertu re
th e p erson wh ereof it is not th e rep res entation may to a fixed m easu re, y et it is p rop er to obs erv e th e
th ereby b e known, hath not its lin eam ents suffici ently following rema rks. 1. Th e conv ex glass may com
enough rep res ent ed, as to b e follow ed by a paint er as monly hav e th e sam e ap ertu re, as w e would giv e a
th ey ought, in o rd er to k eep th e t ru e res emblanc e. p ersp ectiv e glass, having th e said glass fo r its ob j ect
Th e reason of this is, that th e lin eam ents app ea rliv ely glass. 2. Wh en ob j ects a re v ery much enlight en ed, th e
and distinct within th e machin e, wh en th e re-union said ap ertu re must b e l ess en ed; and cont ra riwis e,
90 91
Camera Obscura The Use of the Camera Obscura in Designing
92 93
Camera Obscura The Use of the Camera Obscura in Designing
the bo x, like those mentione d in no. 7. These sticks 45. The Bo x T slides upon the top of the machine,
come about two feet without the bo x, and the distance an d is like that alrea dy described, but with this
of their e xtremities I an d M, is equal, or something difference only, that it is lesser. On the top of the bo x
greater than the length of the Bo x. Their use is to are two little staples Z Z, in which a ruler sli des,
hang a black cloth upon, which is fastened to the having a mirror fastened to it, in the manner as is
three sides, B A, A C and C D, of the opening of the mentioned in no. 1 3, and so by this means the sai d
bo x, that so the bo x may be darkene d, when objects mirror may be put in the same situation, as that in
are to be represente d upon the paper in the frame G. the figure of the first machine it hath in H.
43. There are two pieces of wood serving to sustain 46. When we have a mind to remove this machine
the bo x upon its support or foot. One of these pieces from one place to another, we lay the Bo x B E C upon
may be fastene d to one side of the support, and the the cross pieces 2, 3, 4, 5, with its opening A B C
other to the other side thereof, by means of four iron upwar ds; then we put the little Bo x T, the ruler an d
pins, two of which go through the holes N and P in mirror (mentione d in no. 1 3), the black cloth, and the
.
·1 the si de of the support, an d the holes T an d V in the two sticks ML and IH, all into the said great bo x;
piece R, and the other two in like manner, through and afterwards partly cover it by the Frame G, which
holes made in the other side of the support, an d the is sustained by two very thin rulers, an d then by
other piece, when we have min d the bottom of the another board; when the frame is not big enough.
bo x should be parallel to the horizon; but when the The whole machine thus taken to pieces, will take up
bo x is to be a little incline d, that pin going through no more room than the support itself doth; and so it
the Hole P, must be put through the Hole 0, in the is very easy to remove from place to place. Now
Piece R. Un derstand the same of the other piece. when ob ej cts are to be represented in (his machine, it
44. We are sometimes oblige d to let the bo x must be put together again, as per figure; and the
forwarder on its support, and this is done, in using black cloth, for a person to put his head under,
the holes Q and S, instea d of N and P. It is likewise hanging upon the sticks, and fastened to the sides of
something necessary to incline the bo x a little back the opening A B, A C, an d C D.
war ds; which may be done, by putting the pin in S,
into the hole X, made in a piece of wood fastened to
the back-side of the bo x, and the correspondent pin
on the other si de, into another hole made on the
other side of the sai d piece.
94 95
Camera Obscura The Use of the Camera Obscura in Designing
96 97
Index
99
Index
labour, 7, 8, 1 0 - 1 2 , 1 4 -1 7
I
r
reflection, 2 - 4 , 1 1 , 1 6 - 1 7, 32, 36,
Lecourt, Dominique, 6 1 - 62
3 7, 48, 52; metaphor of, 3 ,
light chamber [lichtbild], 4 7-48
6 1 - 62; ideas as, 4, 1 0, 1 9 , 52
religion, 3, 6, 12, 15; religious
Marx, Karl, 1 , 3 - 6, 8, 1 0 - 1 2 , 14, ideology, 2 , 5, 8, 9, 1 1 , 1 6
1 7- 1 9, 2 1 , 2 6 -2 8 , 40, 46, 49, repression, 1 8, 2 7
50; Capital, 6, 7, 12, 13, 1 6, 1 9 ; retina, 1 , 1 2 , 1 9, 49, 50, 52
German Ideology, 1 , 6, 1 2 , 1 3 , Ricardo, 1 6
1 9-20; Theses on Feuerbach, 6 Rousseau, Jean-Jacques, 35 -40,
metaphor: of the censor or 48-49
watchman, 22; chemical, 4;
Freud 's use of, 25, 26; in Marx, science: history of 3; vision and,
3, 6, 1 1 ; in Nietzsche, 29, 30, 1 8, 1 9, 2 1 , 40 -42, 49, 50-53; in
39, 40, 42; optical, 6; Marx, 1 8, 49, 52
photographic, 2 1 , 22, 24, 2 5 , screen-memory, 47
2 8; o f reflection, 3; specular, 3 , specular metaphors, 3 - 6, 1 0, 1 8, 1 9
4; of sublimation, 4, 5, 1 1 , 1 3 Starobinski, Jean, 66
metaphysics, 3, 6 , 9 , 26, 2 8, 40, sublimation, see metaphor, of
4 1 , 44, 45, 46, 50 sublimation
transparency, 1 4, 1 6, 1 8, 1 9 ,
Nature, 1 , 34, 3 7, 44, 47, 48; in
32-35, 40, 42, 45, 48
Marx, 1 0, 1 6, 32; painting as
imitation of, 32, 33, 42
unconscious, 1 3 , 1 4 , 22, 23, 26,
neuroses, 2 1
30, 4 1 ; similarity of
Nietzsche, 1 , 29, 30, 40, 4 1 , 45,
functioning to that of camera
46, 47, 48, 49
obscura, 1 7, 2 1 , 26, 49, 53
use value, 7, 9
Oed ipus, 47
optics, 8, 47, 5 1 , 52; as metaphor, watchman, at entrance to
6, 1 2 , 13, 26 consciousness, 2 2 -2 5 , 29
1 00