Sergileme zorlaması görünür olanı sömürür. Parlak yüzey kendine has bir şekilde şeffaftır. Kimse onu daha fazla sorgulamaz. Yorumbilgisel.derinliği olan bir yapısı yoktur. Face de sergi degerini en yüksek düzeye getirmeye çabalayan şeffaflaşmış yüzdür. Sergileme zorlaması sonuçta bizi yüzümüzden eder. Kendi yüzümüz olmak mümkün değildir artık. Sergi değerinin mutlaklaştırılması kendini görünürlüğün zorbalığı olarak dışa vurur. Sorun kendi başına resimlerin sayısındaki artış değil, resim olmak yönündeki ikonik zorlamadır. Her şey görünür olmak zorundadır. Şeffaflık mecburiyeti görünürlüğe tabi olmayan her şeyi şüpheli bulur. Şiddeti buradadır.
Sayfa 29 - Metis Yayınları
şu ayağı yere basmayan cümlelerle adama saldırmak.. neyse..
He learnt ball-room dancing, methodically with a teacher, and then danced whenever possible, but always as if he was on parade. He frequented the drawing-rooms and tried to become the society gallant, making love to the ladies of Sofia, but they found him excessively gauche. He was a smartly turned-out and wellset-up Turkish officer and that was all. They had no liking for Turks, at any time, and Mustafa Kemal was neither good-looking nor attractive. His manners were crude. Either he stalked stiffly about with his face set and grey, or he talked abruptly. He had no small talk, no easy gallantry or ready flattery. He understood nothing of the pleasant play of light flirtation. He bluntly demanded that each lady should bed with him; if she refused he ceased to be interested, but, as bluntly, asked another. For a short time he was half in love with a fluffy-haired pretty girl, the daughter of General Kovatchev, but she gave him the cold shoulder. Very soon the ladies found him an uncouth fellow, the traditional Tartar in contrast to Fethi, the suave, polite, easygoing
Turk. They laughed at his dancing and his attempts to learn the drawing-room manner. They found him a prodigious bore and forgot him.
And Mustafa Kemal, touchy and sensitive, became more lofty and aloof than ever. He began to hate the society women with their soft ways and their chatter, who would not make love wholeheartedly and yet teased and tormented his desire, who sneered at him, and who would not make a hero of him.
With men-and especially men who were deferential-and with the loose women of the capital, Mustafa Kemal was far more at ease. With these, in the cafes and the brothels, he drank and revelled night after night far into the dawn. He gambled and diced for hours against anyone who would sit
what's source material? armstrong's ass.. lol.
MUSTAFA KEMAL was twenty, wiry in build, with a tough constitution and unlimited vitality.
He had no experience of life. Salonika had been a mean little port; Lazaran a country village; Monastir a dull provincial town. He had none of his mother's deep beliefs or principles to keep him steady.
At once he plunged wildly into the unclean life of the great metropolis of Constantinople. Night after night he gambled and drank in the cafes and restaurants. With women he was not fastidious. A figure, a face in profile, a laugh, could set him on fire and reaching out to get the woman, whatever she was.
Sometimes it would be with the Greek and Armenian harlots in the bawdy-houses in the garbage-stinking streets by Galata Bridge, where came the pimps and the homosexualists to cater for all the vices; then for a week or two a Levantine lady in her house in Pangaldi; or some Turkish girl who came veiled and by back-ways in fear of the police to some maison de rendez-vous in Pera or Stambul.
He fell in love with none of them. He was never sentimental or romantic. Without a pang of conscience he passed rapidly from one to the next. He satisfied his appetite and was gone.
He was completely Oriental in his mentality: women had no place in his life except to satisfy his sex. He plunged deep down into the lecherous life of the city. Suddenly he reacted from all this rioting and concentrated on his work with the same energy.
The Pentecostal movement was destined to launch itself not just vertically with a variety of black-majority or white-majority congregations affiliated with Pentecostal teachings and practice but also horizontally into every Protestant denomination in the country, eventually changing the face of Christianity, both Protestant and Catholic, across the globe. Its message and appeal were cross-cultural and multiethnic, and it spoke many languages, human and spiritual. Some studies suggest that at the beginning of the twenty-first century, one in four Christians around the world was Pentecostal or charismatic.
Fundamentalism is usually dated from a series of twelve small books published from 1910 to 1915 containing articles and essays designed to defend fundamental Christian truths. Three million copies of the books, The Fundamentals, were sent free to theological students, Christian ministers, and missionaries all over the world. The project was conceived by Lyman Stewart, a wealthy oilman in Southern California, who was convinced that something was needed to reaffirm Christian truths in the face of biblical criticism and liberal theology.
If you’re willing to wait for the rewards, you’ll face less competition and often get a bigger payoff. As the saying goes, the last mile is always the least crowded.
