Actually the plan was a different one …

– it had been early in February, and the plan was to enjoy the ease of a Jazz-concert. But it should not be that way, the venue was cramped when we arrived – trotting along for a while, not knowing what to do … .

‘The Pinakothek, is it still open?’

She asked and I replied I would think so …, until eight. So it gave us about one hour. We entered the Neue Pinakothek …

You enter at the end?

the man from the security service asked.

It does not really matter

I replied when we showed the annual tickets

We can come any time, and we can come often. In this way there is no real beginning, no real end. Coming here is a kind of never ending story.

Walking into the first room I had been asked

Which paintings do like especially?

I went directly to some favourites – favourites this day, this time, this hour …Claude Monet’s La Seine à Argenteuil [1874]; Édouard Manet’s Claude Monet in Argenteuil [1874]. We talked about forms and ways of detachment and engagement – and even detachment as engagement. We talked about the here and there – wasn’t detachment, as understood by the late realists/early impressionists, so very different from the detachment by the Nazareni, we had seen the other day when looking at F.W. von Schadow’s Die Heilige Familie unter dem Portikus.

We moved on – I wanted to point on another difference – that between the Monet/Manet and here now to Liebermann, and Menzel. But again, it should not be that way. – Gotthard Kuehl’s Vor der Schicht [ca 1895/99] caught her attention. After a while, talking, looking for appropriate terms that would make it accrues the language hurdle, I stepped back – we stepped back … .

If you can chose, which one will you take with you?

Asking this question, I pointed on Kuehl’s painting, Liebermann’s Münchner Biergarten [1884] and his Badende Jungen [1898]. But I did not strictly oppose when my friend was cheating a bit, turning around and finally drew me to Fritz von Uhde’s Schwerer Gang [1890].

Such dark, grey painting?

There was not much hesitation

Yes, overall, sad and dark, but because they are together, and … There is a far-flung looking light.

I like it because it’s not sad

Much later, after a chat over a Bavarian Pils, we walked together to the Metro – when we parted, she left me with a thought … – her thought? my thought? or our thought? A thought which is too large for one, even fore two people alone and still has to be dealt with by each of us – alone and in being together. I had been Andre Vltchek’s thought of being Scared, Therefore I am Brave!

When the desire for knowledge becomes truly overwhelming, one simply cannot stop, or slow down. The only way is to go forward, to absorb knowledge, to fight for attaining knowledge, to see the world, to understand, to feel, to listen; passionately and consistently. No fear can deter us, when we are avidly searching for truth. It is so proud, so brave, this desire to know!

When we feel ‘unbearable pity for the suffering of mankind’, when we witness how unjust is the arrangement of this world, when we truly internalize the suffering of others, of our fellow human beings living on all the continents of this beautiful but battered planet, then almost all of us, or at least those who are humanists in their core, become courageous, and brave. They suddenly know what has to be done.

As for ‘the longing for love’, it is there, it is always there, in all of us, in all human beings. To fight for love, when it comes, is brave, and to die for it, if risking all is the only way to save it, is courageous. That ‘longing for love’ is the most humble, most sacred, the most essential part of our nature, so rarely satisfied. It takes courage to love; it takes tremendous, indescribable courage!

I am wondering if there is anything like ‘energising paralysis’ – Mia Eta …. – At least there is now the time to say goodbye, moving on …, and sadly leaving, having lost sight of light since a while in the frictions of different excise – and only seeing glimpses, sparkling and floating for some time, only striving to overcome numerification.

… We can come any time, and we can come often. In this way there is no real beginning, no real end. Coming here is a kind of never ending story … – and this means at the end to stay even if parting. Good Bye, Farewell, See you …- thirteen minutes until the train leaves …


A Year Ahead

Well, a bit strange year coming to an end, after commencing on September the 8th 2017: taking it as “year” extended by some days, shortened by some events standing in the way of “routine work” in the office at the Max Planck Institute for Social Law and Social Policy in the Amalienstrasse 33 in Munich, standing in the way of life and living … – still several lucky events as concerts, visits of museums … or events in which I had been lucky enough to be able to do at least to some extent what I wanted to do — following the commitment of a dwarf

standing on the shoulders of giants, and even walking some distance with them, side by side.

It proved another time for me that the real – and really exciting – tension of working in academia is not so much about fundamental and applied research but between research and taking position in the biased debates of our times – the times of past, presence and future.

The list below provides gives a more or less small insight into what I could achieve, not mentioning the endless disputes with universities about references for former students, peer-reviewing (though being hesitant when it comes to accepting this task) and also not mentioning the frequent chats with colleagues becoming friends and …, well and friends becoming colleagues.

– The latter may deserve some explanation. While academic work seems to be in some way impersonal, strictly bound to rule and while this is to some extent actually true, it is important to acknowledge the most fundmental rule: any knowledge has to be aobut the acknowledgment of reality as ultimate point of reference. And reality is not primarily what we learn from textbooks, statistics, legal and administrative regulations – even economists, usually at least, do not look at figures for the sake of the figures. Instead, it is about how people act and interact …, and omit (inter)acting. Of course, it is about specific observations and observations of the specific. Nevertheless, it is also about gathering different perspectives, not those expressed in interviews but those expressed in life, or we may say in “open dialogue”. Of course, this is first and foremost a very vague approach. And as much as it may end in accidental contacts – easily ending in accidents of misjudgments due to not knowing background and context of the other – it is also something that emerges naturally when engaging with people around – and this is equally a source of possible accidents due to the limited outreach of contacts.

– Supposedly, the Brandhorsts, before buying paintings for their collection (which then became the Brandhorst museum in the Arts Areal in Munich), borrowed the pieces of art, kept them for a few weeks in their home where they received guests – the purpose was to gather loosely for some chitchat, together exploring the paintings and getting different perspectives. The end result: a new opinion, not algorithmitically defined, but by allowing something to emerge from the unexpected, also from the unknown. it is abitu to gather, merging to something, coming together.

Chats on the corridor of the institute, Wednesday’s for lunch in the Old Simpel or somewhere else: the Vietnamese restaurant next door, Limoni across the street, or the Bavarian around the corner, of course … – with so different people – I guess all this had been like I imagine those visits in the Brandhorst’s home, or like visits  to the Arts Areal in Munich, on my own, with others … – always opening the mind …, and asking only to accept one condition: a mind that is sufficiently open to further unfold – the magnificent blood of the orchards needs at least those burgeons that are ready to unravel, the light, seen somewhere in the background …


The list of what had been done, though still not all being dusted

Articles/Book Contributions

  • The Comedy of Big Data or: Corporate Social Responsibility Today, while Corporations wither away?, in: Tjaša Štrukelj/Matjaž Mulej/Grażyna O’Sullivan (eds.): Social Responsibility and Corporate Governance: Volume 2, The Tools for Practice; Palgrave (in print)
  • together with Grinin, Leonid E./Ilyin, Ilya V./Korotayev, Andrey V. (eds.), 2017: Global Evolution, Historical Globalistics and Globalization Studies; Lomonosov Moscow State University, Faculty of Global Studies/Russian Academy of Science, Institute of Oriental Studies/The Eurasian Center for Big History and System Forecasting International center for education and social humanity research; Volgograd: Uchitel
  • together with Grinin, Leonid E./Ilyin, Ilya V./Korotayev, Andrey V., 2017: Introduction: From the First Galaxies to the 2040s; in: Grinin, Leonid E./Ilyin, Ilya V./Herrmann, Peter/Korotayev, Andrey V. (eds.), 2017: Global Evolution, Historical Globalistics and Globalization Studies; Lomonosov Moscow State University, Faculty of Global Studies/Russian Academy of Science, Institute of Oriental Studies/The Eurasian Center for Big History and System Forecasting International center for education and social humanity research; Volgograd: Uchitel: 5-8
  • Potentials for Taking a Strategic Role for Sustainable Sociability; in: Grinin, Leonid E./Ilyin, Ilya V./Herrmann, Peter/Korotayev, Andrey V. (eds.), 2017: Global Evolution, Historical Globalistics and Globalization Studies; Lomonosov Moscow State University, Faculty of Global Studies/Russian Academy of Science, Institute of Oriental Studies/The Eurasian Center for Big History and System Forecasting International center for education and social humanity research; Volgograd: Uchitel: 349-364
  • Csoba J., Herrmann P. “Losers, good guys, cool kids” the everyday lives of early school leavers. Monitoring of Public Opinion : Economic and Social Changes. 2017. No 6. P. 276—293. DOI: 10.14515/monitoring.2017.6.15
  • Erinnerung an Paul Boccara; in: Sozialismus. Monatlich Hintergründe, Analysen und Kommentare; Heft Nr. 1 | Januar 2018 | 45. Jahrgang | Heft Nr. 425: 64
  • Art, recherché, création et politique; À la mémoire de Paul Boccara; in : Economie & Politique ; Novembre/Décembre 2017 ; no 760/761: 30
  • Nationale Entwicklungen im Bereich Sozialer Sicherheit und des Sozialschutzes in Irland. 2017-18 – Jahresbericht
  • For Him Art, Research, Creation and Politics Were the Same Thing—In Memory of Paul Boccara; in: CASS: World Review of Political Economy (WRPE)
  • Precarity – it isn’t employment, it is the economy, stupid; in: ”Living standards of the population in the regions of Russia”; Moscow, forthcoming
  • Precarity – it isn’t employment, it is the economy, stupid – extended version of article mentioned before; forthcoming
  • (together withN.Bobkov/I.B. Kolmakov/E.V. Odintsov): Двухкритериальная модель социальной структуры российского общества по доходам и жилищной обеспеченности/Two-Criterion Model of the Social Structure of Russian Society by Income and Housing Security; in: Экономика региона/”Economy of region” (; in print
  • About You – Bei Strafe des Frageverbots, ob man überhaupt ist; erscheint in Tarantel. Zeitschrift der Ökologische Plattform bei DER LINKEN
  • Preparatory work for The Development of the Concept of Universal Human Rights: A Critical Perspective; In: International Human Rights, Social Policy and Global Welfare: Critical Perspectives; eds.: Féilim Ó hAdmaill/ Gerard McCann; Policy Press, forthcoming
  • A foglalkoztatás precarity – A tőke felhalmozódásának előfeltétele – A társadalomtudomány szenvedélyessége; in: METSZETEK. Társadalomtudományi folyóirat; Debrecen: Debreceni Egyetem Politikatudományi és Szociológiai Intézet


  • Changing the Socio-Economic Formation: New Labour Relations, New Forms of Accumulation, New understanding of Intelligence
    • Changing the Socio-Economic Formation: New Labour Relations, New Forms of Accumulation, Artificial Intelligence and Sharing Economy
    • Value Theory – is there still any value in it? – is it still worthwhile to talk about it?
    • Migration between value and poverty chains
  • with Vyacheslav Bobkov: Digitisation and Precarisation – Redefining Work and Redefining Society (with Contributions from Australia, Czech Republic, Hungary, Ireland, Russia; Springer
    • Own Contributions:
      * together with Vyacheslav Bobkov: Foreword: Digitisation and Precarisation – Redefining Work and Redefining Society
    • Economy of Difference and Social Differentiation. Precarity – searching for a new interpretative paradigm
  • Preparatory work, together with Laurinkari, Juhani/Unger, Felix: Documentation of the Symposium of the European Academy of Science and Arts and the Pellervo Society, Helsinki: Digitisation, Artificial Intelligence and Stultification of Society; also contribution: Digitisation – Employment – and What?


  • Digitalization, immigration and the welfare state, by Mårten Blix, Cheltenham, UK & Northampton, MA, USA, Edward Elgar Publishing, 2017, 186 pp., ISBN 978 1 78643 294 0 (hardback) – European Journal of Social Work; 2018;
  • D’Aprile, Dorothee/Baur Barbara/Kadritzke, Niels (Red.): Chinas Aufstieg. Mit Kapital, Kontrolle und Konfuzius; Berlin: taz Verlags- und Vertriebsgenossenschaf; Edition Le Monde Diplomatique 23/2018; in: im Erscheinen in
  • Greve, Bent: Technology and the Future of Work. The Impact on Labour Markets and Welfare States; Cheltenham/Northhampton: Edward Edgar, 2017; ISBN: 9781786434289


see for some:


  • Phanresia, volume IV, in progress
  • Commencing Phanresia I-III audio-access, in progress
  • Commedia Della Vita or Pánta Rêi’s Firm Ground – blog entries, trying to inspire thinking – ongoing, usually twice per week


Well, the suitcases are packed … – off tomorrow with some hand-luggage, collecting the large bags on Friday …

Now, time to say good-bye – as done so often before,       and          again               and       again

and              even much later too.


There are two things to remember – and I am still grateful to the people teaching me: I will continue being scared; and I will continue even if, or probably better: because there is a light; and I am grateful for to the person that asked me many questions, allowing me to learn about the value of my freedom; and to those who stayed with me while disappearing

– Thank you – 고마워요! – 谢谢 – Köszönöm – Merci – Danke

windmills – small and large, without allowing to see an end

One of last week’s joy – one of the last weeks …

Is there a mission, a vision ….?

O Ja! Einfach wie Einstmals heiter aus dem Überflusse schöpfend!  O beglückende Zeit, O Zeitalter voll Glück, von unseren Altvorderen das goldene genannt, nicht, weil man damals Gold ohne Müh und Not gewann, nein, sondern weil all jene, die damals lebten, die Wörter Mein und Dein nicht kannten. In dieser segensreichen Zeit waren alle Dinge gemein. Alles damals war Friede, Liebe, Eintracht.

Oh yes! Simply like once cheerfully drawing from abundance!  O joyful time, O age of happiness, called the golden one by our ancestors – not because gold was at hand at easy, without hardship; no, it had been called thus because all those who lived at that time did not know the words Mine and Thine. In this blessed time, everything was common. Everything then was peace, love, harmony.

Ach, Nichtchen, weisst Du denn nicht, wie verhängnisvoll mein Zuhausebleiben fuer die Welt wäre, wenn man an all das Unrecht denkt, das ich zu richten habe, an all die Bosheit, die ich Gutmachen muss und an all die Sünden, die ich zu sühnen auserwählt bin.

Oh, little niece, don’t you know how disastrous it would be for the world if I stay at home – think of all the injustice I have to judge, think of all the evil for which I have to make good for and of all the sins, I have been chosen to atone for.

(From the leaflet Koenigsplatz – Theaterspiele Glyptothek im Innenhof: Miguel de Cervantes: Don Quijote – 17. July to 15th of September – own translation -P.H.)

Well, yes, soon moving on, indeed ….


John, we met on occasion of a couple of conferences, frequently said:

I always see you sitting with you work in the hotel lounge or in the reception area.

And indeed, for many parts of my work I like an inspiring atmosphere as I can find it in hotel lounges or …

…, yes in some cases it is a privilege, being able to sit in a spot like this
It had been a year ago, near Amsterdam, children playing nearby did not really disturb me – more the other way round: I found it even motivating as it is a bit like having the “dedication of my work” directly as motivation and appeal around:
this work is dedicated to the future generations, aiming on contributing to a society that is worth living in
Such privilege can easily reverse – an adult abruptly dragging one of the kids at the arm, shouting at him
Just leave here, don’t play while we are sitting here.
 – I felt paralyzed, I had to leave soon after this “incidence”. Because of this old fellow’s misbehavior towards the children, but also as I felt disturbed by the permanently incoming beep-sound of incoming messages and swoosh-sound of outgoing messages on his phone.
Two days later, I went there again – I urgently needed a place that provides quietness and inspiration. I was a bit …, no, I was not really surprised that nobody calls the group of adults to order: about fifteen to twenty people, sitting in one of the corners, chatting and laughing loudly, cheering at each other with the beer and wine glasses, and walking around – each of them wanted to take a photo – about about fifteen to twenty people wanted to have more or less the same photo.
I left, feeling guilty that I did not make the point there, both days – the point of difference and sameness. And I left with the confirmation of the position of a lecturer and researcher: there is no such thing as value freedom, the place, any lecturer and researcher has to look for, is the place of the future, not a future ’that happens’ but a future that we have to develop. – Well, the value-judgement dispute should never be reduced on an abstract issue of academics disputing in an ivory tower.

Once upon a time …

… is today ….

Actually it is a more or less long time ago that this project commenced, making the first steps and growing, without a path that would be determined, trying to live in exactly that way that was also the birth name: Phanresia, bringing phantasy and reality together, trying to do it at least, playing the cross-cross conflation. And accepting that the reality could be something different than the original plan, imagined in the stories that had been made up, told to a little girl …

And then …?

… and then the little stories that had been told and imagined together, allowing the old to become young and the young to become …, well, wise and had been published as book …

…and then is now, commencing the youtube version of the book of Phanresia, telling stories from being different and stories about contradictions …. .

Yesterday, the 19th of August, the first part had been launched on youtube; and also the second part; the third part and the fourth. there will be more published subsequently while I enjoy writing the fourth volume, for a little boy… – step by step …, because once upon a time is now and will always be … if we allow reality of phantasy to be!

What is it?

Was es ist — What it is

– a poem by Erich Fried (See below the poem in german language)

Andreas Cellarius: Harmonia Macrocosmica, Plate 13: The hemisphere of the old world circle, including its zones and circles as well as the areas of the various inhabitants, 1660 

Yesterday taking up on this: an attempt to formulate an Ode of Life, after a brief meeting at the academy in the morning, then while we had been waiting for Daniel and the West-Eastern Divan Orchestra, amidst the Salzburgian Schickeria.

Why this urge to write, rewrite Fried’s poem? Was it because I receive  right now a message from Tobias, stating

Listening to Parsifal in Bayreuth I was getting aware of so many things. It has such a beautiful message: every ritual, religion and ideology – every togetherness of people – can only exit on the foundation of pity and love … this is Parsifal’s experience … — and the music … …

Is it the the impression from the program brochure which I received in advance? – It says

In Coleman’s Looking for Palestine, Said’s words are sung by a solo soprano, but the large orchestral forces also give voices to thoughts and feelings possibly too deep for words. Along with the familiar woodwind, brass and strings is a large percussion section, including a lithophone (pieces of rock suspended and struck to produce half-defined notes). And, in addition to the harps and piano, Coleman makes prominent use of an old, the Arab ‘king of instruments’, lute-like in appearance, but usually played with wide vibrato and decorative slides in a quite distinct way. It is the old that opens and nearly closes Looking for Palestine, though the last sounds we actually hear are the dry, skeletal stabs of lithophone and high violins. Between these poignantly atmospheric frames, the soprano tells her story, at first in long, keening melodic phrases, nut approaching the more urgent patterns of speech as the story builds to its climax, culminating in anguished, repeated cries. It is anguish that knows no allegiance, takes no position, but one that any human being reduced to extremity by life’s senseless cruelty can share. (Stephen Johnson: Cries and Hymns)

Or is it yesterday’s work on Phanresia – the beginning of the recording of volume 1, the continuation of writing volume 4?

Or perhaps the mentioned snobbery – the need of living some reasonably real  life in the persisting wrong wrong one …?

Andreas Cellarius: Harmonia Macrocosmica, Plate 14: the established, ptolemaic hypothesis, as it presents the movement of the planet with its excentres and epicycles, 1660

An attempt …

What it is?

It’s nonsense

ratio says

But not only that

says life

It is lack of fortune

says the calculating mind

And nothing than pain

adds fear


supposes the insight

But worthwhile to be lived … the voice comes from no-everywhere

Ridiculous, isn’t it?

pride thinks so


knows care

Impossible after all

experience wants to have the last word

But that is what it is

says life – despite of it, and only if it is lived as such …


Was es ist

Es ist Unsinn

sagt die Vernunft

Es ist was es ist

sagt die Liebe

Es ist Unglück

sagt die Berechnung

Es ist nichts als Schmerz

sagt die Angst

Es ist aussichtslos

sagt die Einsicht

Es ist was es ist

sagt die Liebe

Es ist lächerlich

sagt der Stolz

Es ist leichtsinnig

sagt die Vorsicht

Es ist unmöglich

sagt die Erfahrung

Es ist was es ist

sagt die Liebe

Erich Fried

Approximately 4,600 miles

Early morning, walking through the countryside, the cityscape, the coastline – somewhere, does the location matter? A glance across fields, the well-known image, familiar from various paintings that can be admired in the museums across the world. Does it matter where it is?
I listen to Dostojevski’s novel The Idiot, the following passage standing out:

“Here’s another alternative for me,” said Nastasia, turning once more to the actress; “and he does it out of pure kindness of heart. I know him. I’ve found a benefactor. Perhaps, though, what they say about him may be true — that he’s an — we know what. And what shall you live on, if you are really so madly in love with Rogojin’s mistress, that you are ready to marry her — eh?”

“I take you as a good, honest woman, Nastasia Philipovna — not as Rogojin’s mistress.”

“Who? I? — good and honest?”

“Yes, you.”

“Oh, you get those ideas out of novels, you know. Times are changed now, dear prince; the world sees things as they really are. That’s all nonsense.

Images and stories, the real life condensed in them, moments … – realities, moments lived according to images and novels … — the old Platonic questions, in simple minds, ad common sense put as question about hen and egg.

But what are these moments, how can we understand them as matter of time?
The opening words of Rüdiger Safranski’s book about time what it does to us, hat we make out of it [Zeit, was sie mit uns macht und was wir aus ihr machen. Hanser, München 2015, ISBN 978-3-446-23653-0] are as follows:
Time, says the Marshall in Hofmannthal’s The Knight of the Rose is a peculiar thing/if we just thoughtlessly live it seems to be nothing/ but then, out of a sudden/ one doesn’t feel anything like it.
We can measure all of it: space, realities, time – the various devices may come to mind as the chronometer, and the means to measure physical existence, it’s chemical composition, magnetic and electronic oscillations … – But how  can we really grasp this …. – matter that is without matter and still completely determines everything that matters. I remember one question I asked the students in Changsha:
Three brothers are living in a house. They truly look different from each other, but if you want to distinguish one from the other, each is like the other two. The first is not there, he returns home. The second is not there, he already left. Only the third is there, the smallest of the three, because without him the other two would not be there. And yet there is the third one, with whom we are concerned, just because the first is transformed into the second. Since you want you look at him, you will always just see one of the other brothers. Now tell me? Are the three perhaps one and the same? Or there are only two of them? Or is it even none? And if you can you tell me their names, you will see three mighty rulers. Together they govern a mighty empire and they are a mighty empire themselves.” (own translation from Michael Ende: Momo; P.H.)
Time completely determines everything that matters … – some people come to my mind: colleagues, acquaintances, students – encounters, casual or not, enjoyed or not, controlled or not, remembered … and somewhat present, if missed or not … .
In this way at least it is probably true what we say:
老师 – lǎoshī – it is not just being a teacher, it is about a lifelong position, a …., a matter?
Lifelong presence in undefinable space, not clear when it comes to its materiality/imagined character. Mind, imagined has nothing to do with illusionary. Instead, it is about the power we all have, the necessity to acknowledge responsibility to resist. Of course, always determined, limited as
[m]en make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past. The tradition of all dead generations weighs like a nightmare on the brains of the living. And just as they seem to be occupied with revolutionizing themselves and things, creating something that did not exist before, precisely in such epochs of revolutionary crisis they anxiously conjure up the spirits of the past to their service, ….
These the words used by Marx in the Eighteenth Brumaire.
The 8th of July 2018 …, a very concrete time and place and matter: in Changsha my laoshi of special kind, celebrate their graduation. 4,585.20 miles away from where I am now, and still close. It is about the students of the “first intake” at Bangor College China (2014), my students who also had been my teachers – there had been so much hard work, efforts, failures, illusions, deceptions … Illusions and disillusionments …. – and so many others involved: non-students, non-lǎoshī. And what really mattered over the years, matters  at this very moment …, and will matter in the future of all those who play(ed) on this stage is not this piece of paper, testifying for the students their achievements – with which they live, which make them saleable; testifying the staff in one way or another the money they gained or earned; and testifying for some the power they gained or failed to gain on the ranking vanity fair …. [some further reflections can be found in the contribution Challenges for Education in an International Setting; more is published here].
A flow of timespacematter merged, condensed in an event, graduation as celebration but perhaps also a distraction by eventialisation, … eventialisation … eventually they, we got here, eventually as concrete result, as the concrete which is the condensation of the many-multifold – Marx wrote about it in The Grundrisse
The concrete is concrete because it is the concentration of many determinations, hence unity of the diverse. It appears in the process of thinking, therefore, as a process of concentration, as a result, not as a point of departure, even though it is the point of departure in reality and hence also the point of departure for observation [Anschauung] and conception.

And it is also the condensation as the concrete on which the future can and will develop: concrete – also the concrete as matter, the firm ground which allows to stand and develop power, the pouvoir, the ability each of us, of them has … and will develop further as Foucault insists.

A large plain, timespacematter for each as individual, as personality … and still – it was a permanent topic when I was together with a friend of those days – a plain of gain only when it is walked on together: emerging as reality of lived life in real spaces when the different images and stories are put together like a jigsaw with different optional results, not as volens purum – and equally not resulting by way of nolens volens.


Early morning, walking through the countryside, the cityscape, the coastline – somewhere, does the location matter? A glance across fields, the well-known images, familiar from various paintings that can be admired in the museums across the world. Does it matter where it is? A novel … whatever it is, it will be about the best of our world, the Candide-world.
Images and stories, the real life condensed in them, moments … – realities, moments lived according to images and novels … — the old Platonic questions, in simple minds, ad common sense put as question about hen and egg.
Altro tempo. Non c’è più. Arrivato e fuggito. Rapidamente. Ma sempre soggiornare.