Aki Kuroda by Camille Fallen - Clinamen and Khôra

Clinamen and Khôra by Camille Fallen, 2002

What falls into the sea, what is launched or falls thus in this new clinamen (1), is all that will have "fallen from the sky" in the existence of Aki Kuroda, pieces of "incomposed past" , the heterogeneous meteorites of his personal history: the Minotaur, bodies of men and women, unexpected encounters, dazzling books, overwhelming events. And above all what we don't know, nor Aki Kuroda perhaps – the ocean of Solaris knows the dreams, the desires and the unconscious of men better than ourselves – the fruit of pure chance, the brokenness lines and the monochrome progress of the days... The fall arrives in the sea. There is no more history.

Logos died a long time ago. Color embraces chaos, it has numbers in its mouth. Everything is upside down and also the bodiless bodies that fall into the sea, sow it in search of their future and demand reparation. But the figures that are reborn and rise from the sea will no longer find their former body of flesh. The sea transforms them. It is a metempsychosis where time dares psychosis. The sea is at the same time spectral, biotechnological, metaphysical, it stirs its figures, its waves and its waves and it gives rise to new "beings" who perhaps no longer allow themselves to be called that.

Like Khôra, this sea “gives place”. Jacques Derrida writes:

“Khora receives, to give rise to them, all the determinations but it possesses none of its own. It possesses them, it has them, since it receives them, but it does not possess them as properties, it possesses nothing of its own. It “is” nothing other than the sum or the process of what comes to be inscribed “on” it, on its subject, even on its subject, but it is not the present subject or support of all these interpretations, although, nevertheless, it cannot be reduced to them. Simply this excess is nothing, nothing that is and is said ontologically. This absence of support, which cannot be translated into absent support or absence as support, provokes and resists any binary or dialectical determination, any reasoning of the philosophical type, let us say more rigorously of the ontological type. This type finds itself both challenged and revived by the very thing that seems to give rise to it. Still we should remember later, by insisting on it in a more analytical way, that if there is a place or according to our idiom, given place, to give place here does not amount to making present of a place. The expression give rise does not refer to the gesture of a donor subject, support or origin of something that would come to be given to someone. » (2)

Angels emerge from the waves, a "Minotauromachine", androids, mutants, monsters, ghosts and figures whose names are still unknown to us. They keep within them the undecidable of their (re)birth. "On" the canvas again, they are "absence of support", perpetual displacement.
Neither gods nor men, neither men nor women, neither living nor dead, neither quite alike nor quite different, the figures oscillate, both gods and men, animals and machines, humans and robots, ghosts and living beings, sometimes one, sometimes the other, neither one nor the other, both one and the other. They are no longer tied to the idioms of a traditional metaphysics. They announce the future of man separated from Earth and point to their strange prophecy.
The figures are "anthropic", they have left the anthropos as a trope but they still play with it. They have passed "to the other side" of being, or beyond, and yet it is not nothingness.

Their God is finally, perhaps, "imperfect".(3)

Clinamen and Khôra by Camille Fallen, 2002

1. The clinamen of atomism (from Democritus to Lucretius) provides a (paradoxical) model of heterogeneity. The atom deviating from the line by a "passage to the limit" establishes the passage or the becoming in the heterogeneous. “The model is problematic, and no longer theoretic: the figures are only considered according to the affections that happen to them, sections, ablations, additions, projections. We do not go from the genus to its species, by specific differences, nor from a stable essence to the properties that flow from it, by deduction, but from a problem to the accidents that condition and resolve it. There are all sorts of deformations, transmutations, passages to the limit, operations where each figure designates an “event” much more than an essence...” Deleuze and Guattari, Mille Plateaux, pp. 446-448, Ed. de Minuit and also Michel Serres, The birth of physics in the text of Lucretia. Rivers and turbulence, Ed. from midnight.
2. Derrida, Khora, pp. 36-38, Galileo, 1993.
3. The main character of Solaris, exiled on this cosmic ocean and prey to all the hypotheses, ends up concluding: "It is not a question of the traditional God of the religions of the Earth... Do you know, by chance, there ever was a faith in an imperfect God? ...No, I am not thinking of a God whose imperfection results from the candor of his human creators, but whose imperfection represents the fundamental, immanent characteristic. A God limited in his omniscience and in his omnipotence, fallible, incapable of foreseeing the consequences of his acts, creating phenomena which engender horror. He is a crippled God, whose ambitions exceed his strength, and who does not immediately realize it. A God who created clocks, but not the time they measure. He created systems, or mechanisms, serving definite ends, but which went beyond those ends and betrayed them. And he created eternity, which was to measure his power, and which measures his infinite defeat... Solaris is perhaps a first state of the desperate God... » Stanislas Lem, Solaris, pp. 240-242, Editions Denoël.