PHILOSOPHER’S HAVEN

 Author-Saša Petrović

Photographer-Dušan  Novaković

Director of photography-Đorđe Arambašić

Philosopher’s Haven (Artistss Statement)

„Object in space Philosopher’s Haven  is a representation of personal,idealism, in which each individual builds of itself  as residing on a sublime, isolated throne, on which it mirrors itself wth an infinite sucession of images of oneself between two mirrors put one against  the other. A haven exists as a place in which we takerefuge from the clashes with the real world, but that kind of flight leads to new kind of conflicts, which are the clashes with oneself and one’s inner demons. As this haven is in a form of a chair,  the free space is minimized, the prospects for turning  around and the range of movements are limited, so thatt the innevitablity  of this facing is higher. There are two options, to get along with oneself or to descend. Philosopher’s Haven is a multimedia installation, which includes a photo performans, while around the throne are being attached the photos from the performans, size 8x8cm,standing against the imiges of the participants that mirror themselves in the mirrors, or to their images of themselves......etc....″

Haven that Brings no Consolation (Curator’s Commentary-Stevan Vuković)

„The last haven for the philosophers of the secular age is the situational apperception in it’s double role : as an insight into one’s own visual perception and an insight into one’s own speech acts in some specific situation.Searching for unrefutable facts of existence, that could withstand any spectical argument,and provide therewith a safe ground for the construction of experience and thought, a philosopher sees her/himself as a subject of perception or a subject of speech,findigd in that selfrelfection certitude ,and in that certitude a safe haven. Paraphrasing  Lacan’s words from his first seminar, one could say that thia procces always brings forward some relational site, appearing in one of two mirrors of selfrelfection. Being a subject of perception, s/he views her/himself matched with the Ideal Ego (Freudian Idealich), the image postulated by the desire into the domain of the symbolic.The Real I, caught between the relational sights in those two mirrors, standing one against the other, in the total symmetry, viewes itself as fragmentary and non-whole, and not in accordance with that image.This haven brings no consolation...″