A recurrent question about photography is how much self expression it allows the photographer. There are two standard positions, each corresponding to a different location oh photographic skill. The opposition is neatly summed up in Bioy Casares’s novel The Adventures of a Photographer in La Plata (1989). The hero Nicolasito Almanza declares: ‘I am convinced that all of photography depends on the moment we press the release […] I believe that you’re a photographer if you know exactly when to press the release.’ In making this declaration he is responding to the opinion expressed by Mr Gruter, owner of a photographic laboratory: ‘[…] sometimes I wonder if the true work of the photographer doesn’t begin in the dark room, amid the trays and the enlarger.

You should find something better to do with your time,” Mandy told him. “I spend my time shooting people, and then I take them to darkrooms and blow them up.”“…Come again?” Alecto questioned with a tone of alarm in his voice. “I take photographs and develop them myself, I’ve got my own darkroom… it was a joke,” Mandy laughed. “I love photography and I’m gonna be a photojournalist someday.”“Really?” Alecto asked. For the first time since she’d met him, he sounded slightly enthusiastic. “…I take photographs and I film my own home movies, I have a darkroom as well… but I can’t be a photojournalist like you… I can’t be anything… still, at least I can take photographs, it’s fun.

Put that thing down, girl. Don't you know it steals part of your soul, that little mechanical masterpiece you hold so frivolously? Don't you know it's not just mine it seals into its gears and trick mirrors, but yours, too. What you feel at this moment, what you hope for, what your dreams are, what you think your future will unfold like, it steals it all from you, too. You aren't safe just because of the side of the lens you're on. And later, when everything is said and done, and you want to forget everything that happened in these walls, when you're all alone, this picture, this piece of your soul you didn't even know was gone, will haunt you. It will come bearing knives and AKs and nine millimeters, and it will destroy you from the inside out. Put that damned thing down and stop acting like any of this is something worth remembering.

Alford, Massachusetts: Mandy stood there with her old Nikon film camera, snapping photo after photo of the rural landscape. It was difficult to describe the wonderful feeling of there not being a single cell phone in sight; the only modern technology around was the faint blue glow of a cathode ray tube television in the window of a nearby house, and a few cars and trucks parked in crumbling gravel driveways. She was allowed to see this place, one that would likely be ruined by the 21st century as time went on… places like these were extremely hard to find these days. A world of wood-burning cookstoves and the waxy smell of Paraffin, laundry hung out to dry, rusty steel bridges over streams that reflected the bright blue skies, apple pies left out on windowsills… a world of hard work with very little to show for it aside from the sunlight beaming down on a proud community. And Mandy wanted to trap it all in her Kodak film rolls and rescue it from the future.

He was really quite addicted to her face, and yet for the longest time he could not remember it at all, it being so much brighter than sunlight on a pool of water that he could only recall that blinding brightness; then after awhile, since she refused to give him her photograph, he began to practice looking away for a moment when he was still with her, striving to uphold in his inner vision what he had just seen (her pale, serious, smooth and slender face, oh, her dark hair, her dark hair), so that after immense effort he began to retain something of her likeness although the likeness was necessarily softened by his fallibility into a grainy, washed-out photograph of some bygone court beauty, the hair a solid mass of black except for parallel streaks of sunlight as distinct as the tines of a comb, the hand-tinted costume sweetly faded, the eyes looking sadly, gently through him, the entire image cob-webbed by a sheet of semitranslucent Thai paper whose white fibers twisted in the lacquered space between her and him like gorgeous worms; in other words, she remained eternally elsewhere.

I guess if there’s one thing I can say about the 21st century, it’s that the 21st century is all flash and no substance… everything is digital, nothing but files of invisible electronic data on computers and mindless zombies on their cellular phones… it’s sad how because of the digital age, society is ultimately doomed. Nothing in the digital age is real anymore, and you know, they say celluloid film and ray tube televisions and maybe even paper might become obsolete in this century? …What’s most annoying is that nobody cares, they’ve just learned to accept the digital age and get addicted to it… none of them are ever going to step up and say to the world, “you’re all a bunch of sheep!” and even if they did say anything, I doubt anyone would listen… they’re all too obsessed and attached to their cellular phones and overly big televisions and whatever other moronic things they’ve got these days… it almost makes me want an apocalypse to happen, to erase digital technology and force the world to start over again.

But the very question of whether photography is or is not an art is essentially a misleading one. Although photography generates works that can be called art --it requires subjectivity, it can lie, it gives aesthetic pleasure-- photography is not, to begin with, an art form at all. Like language, it is a medium in which works of art (among other things) are made. Out of language, one can make scientific discourse, bureaucratic memoranda, love letters, grocery lists, and Balzac's Paris. Out of photography, one can make passport pictures, weather photographs, pornographic pictures, X-rays, wedding pictures, and Atget's Paris. Photography is not an art like, say, painting and poetry. Although the activities of some photographers conform to the traditional notion of a fine art, the activity of exceptionally talented individuals producing discrete objects that have value in themselves, form the beginning photography has also lent itself to that notion of art which says that art is obsolete. The power of photography --and its centrality in present aesthetic concerns-- is that it confirms both ideas of art. But the way in which photography renders art obsolete is, in the long run, stronger.

- ...Porque, uma vez que você começou - perorava -, não há nenhuma razão para parar. O passo entre a realidade que é fotografada na medida em que nos parece bonita e a realidade que nos parece bonita na medida em que foi fotografada é curtíssimo. Se você fotografa Pierluca enquanto ele está fazendo o castelo de areia, não há razão para não fotografá-lo enquanto está chorando porque o castelo desmoronou, e depois enquanto a ama o consola fazendo-o encontrar no meio da areia uma casquinha de concha. É só você começar a dizer a respeito de alguma coisa: "Ah, que bonito, que tinha era que tirar uma foto!", e já está no terreno de quem pensa que tudo o que não é fotografado é perdido, que é como se não tivesse existido, e que então para viver de verdade é preciso fotografar o mais que se possa, e para fotografar o mais que se possa é preciso: ou viver de um modo o mais fotografável possível, ou então considerar fotografáveis todos os momentos da própria vida.

This gesture is one of the motifs of modernity's turn against the principle of imitating nature, that is to say, imitating predefined morphological expectations. It is still capable of perceiving message-totalities and autonomous thing-signals when no morphologically intact figures are left - indeed, precisely then. The sense for perfection withdraws from the forms of nature - probably because nature itself is in the process of losing its ontological authority. The popularization of photography also increasingly devalues the standard views of things. As the first edition of the visible, nature comes into discredit. It can no longer assert its authority as the sender of binding messages - for reasons that ultimately come from its disenchantment through being scientifically explored and technically outdone. After this shift, 'being perfect' takes on an altered meaning: it means having something to say that is more meaningful than the chatter of conventional totalities. Now the torsos and their ilk have their turn: the hour of those forms that do not remind us of anything has come. Fragments, cripples and hybrids formulate something that cannot be conveyed by the common whole forms and happy integrities; intensity beats standard perfection.

Η φωτογραφία είναι ψεύτρα αλλά μια ψεύτρα που σε κάνει να κλαις για τα Ψέματα Του Θεού, με τα οποια ζωγράφισε την ψυχή της. "Φωτογραφία" να αποκαλείς την αναστάτωση (ντροπή;) που νιώθεις όταν παύεις να ελπίζεις στο παρελθόν. Η φωτογραφία (σου) σε ταπεινώνει.

Another unary photograph is the pornographic photograph (I am not saying the erotic photograph: the erotic is a pornographic that has been disturbed, fissured). Nothing more homogeneous than a pornographic photograph. It is always a naive photograph, without intention and without calculation. Like a shop window which shows only one illuminated piece of jewelry, it is completely constituted by the presentation of only one thing: sex: no secondary, untimely object ever manages to half conceal, delay, or distract... A proof a contrario: Mapplethorpe shifts his close-ups of genitalia from the pornographic to the erotic by photographing the fabric of underwear at very close range: the photograph is no longer unary, since I am interested in the texture of the material. The presence (the dynamics) of this blind field is, I believe, what distinguishes the erotic photograph from the pornographic photograph. Pornography ordinarily represents the sexual organs, making them into a motionless object (a fetish), flattered like an idol that does not leave its niche; for me, there is no punctum in the pornographic image; at most it amuses me (and even then, boredom follows quickly). The erotic photograph, on the contrary (and this is its very condition), does not make the sexual organs into a central object; it may very well not show them at all; it takes the spectator outside its frame, and it is there that I animate this photograph and that it animates me.

Η νεκρική, η οπτασιακή φύση του μυστικού της φωτογράφησης (να γιατί οι ασπρόμαυρες φωτογραφίες σαγηνεύουν περισσότερο απ' ό,τι οι έγχρωμες) είναι η ίδια υπεύθυνη για τον παλιό, χαρακτηριστικό φόβο των ανθρώπων μπροστά στο φακό [...] ο φακός με σημαδεύει ξέροντας ότι είμαι ήδη νεκρός.

We drove 22 miles into the country around Farmington. There were meadows and apple orchards. White fences trailed through the rolling fields. Soon the sign started appearing. THE MOST PHOTOGRAPHED BARN IN AMERICA. We counted five signs before we reached the site. There were 40 cars and a tour bus in the makeshift lot. We walked along a cowpath to the slightly elevated spot set aside for viewing and photographing. All the people had cameras; some had tripods, telephoto lenses, filter kits. A man in a booth sold postcards and slides -- pictures of the barn taken from the elevated spot. We stood near a grove of trees and watched the photographers. Murray maintained a prolonged silence, occasionally scrawling some notes in a little book. "No one sees the barn," he said finally. A long silence followed. "Once you've seen the signs about the barn, it becomes impossible to see the barn."He fell silent once more. People with cameras left the elevated site, replaced by others.We're not here to capture an image, we're here to maintain one. Every photograph reinforces the aura. Can you feel it, Jack? An accumulation of nameless energies." There was an extended silence. The man in the booth sold postcards and slides. "Being here is a kind of spiritual surrender. We see only what the others see. The thousands who were here in the past, those who will come in the future. We've agreed to be part of a collective perception. It literally colors our vision. A religious experience in a way, like all tourism." Another silence ensued. "They are taking pictures of taking pictures," he said.

... so this is for us.This is for us who sing, write, dance, act, study, run and loveand this is for doing it even if no one will ever knowbecause the beauty is in the act of doing it.Not what it can lead to.This is for the times I lose myself while writing, singing, playingand no one is around and they will never knowbut I will forever rememberand that shines brighter than any praise or fame or glory I will ever have,and this is for you who write or play or read or singby yourself with the light off and door closedwhen the world is asleep and the stars are alignedand maybe no one will ever hear itor read your wordsor know your thoughtsbut it doesn’t make it less glorious.It makes it ethereal. Mysterious.Infinite.For it belongs to you and whatever God or spirit you believe inand only you can decide how much it meantand meansand will forever meanand other people will experience it toothrough you.Through your spirit. Through the way you talk.Through the way you walk and love and laugh and careand I never meant to write this longbut what I want to say is:Don’t try to present your art by making other people read or hear or see or touch it; make them feel it. Wear your art like your heart on your sleeve and keep it alive by making people feel a little better. Feel a little lighter. Create art in order for yourself to become yourselfand let your very existence be your song, your poem, your story.Let your very identity be your book.Let the way people say your name sound like the sweetest melody.So go create. Take photographs in the wood, run alone in the rain and sing your heart out high up on a mountainwhere no one will ever hearand your very existence will be the most hypnotising scar.Make your life be your artand you will never be forgotten.

Most of Arbus's work lies within the Warhol aesthetic, that is, defines itself in relation to the twin poles of boringness and freakishness; but it doesn't have the Warhol style. Arbus had neither Warhol's narcissism and genius for publicity nor the self-protective blandness with which he insulates himself from the freaky nor his sentimentality. It is unlikey that Warhol, who comes from a working-class family, ever felt any ambivalence toward success which afflicted the children of the Jewish upper middle classes in the 1960s. To someone raised as a Catholic, like Warhol (and virtually everyone in his gang), a fascination with evil comes much more genuinely than it does to someone from a Jewish background. Compared with Warhol, Arbus seems strikingly vulnerable, innocent--and certainly more pessimistic. Her Dantesque vision of the city (and the suburbs) has no reserves of irony. Although much of Arbus's material is the same as that depicted in, say, Warhol's Chelsea Girls (1966)...For Arbus, both freaks and Middle America were equally exotic: a boy marching in a pro-war parade and a Levittown housewife were as alien as a dwarf or a transvestite; lower-middle-class suburbia was as remote as Times Square, lunatic asylums, and gay bars. Arbus's work expressed her turn against what was public (as she experienced it), conventional, safe, reassuring--and boring--in favor of what was private, hidden, ugly, dangerous, and fascinating. These contrasts, now, seem almost quaint. What is safe no long monopolizes public imagery. The freakish is no longer a private zone, difficult of access. People who are bizarre, in sexual disgrace, emotionally vacant are seen daily on the newsstands, on TV, in the subways. Hobbesian man roams the streets, quite visible, with glitter in his hair.