What do you think?
Rate this book


248 pages, Paperback
First published February 9, 2022
‘But, above all, the origins of wood and silence go back to the origins of humanity too: raw material for the wheel and fire, which are things that, every time they are used, do make the noise of a new love, a previously unheard chord.’
‘Plants - which are death sounding in the air or a notebook for the writing down of impossible dreams - left to exercise their capricious geometry, would devastate the land while trying to access a future state as carbon stars. Vagabond fractals are plants, a soft layer that will cover over things and give rise not only to a new landscape but to a kind of nature that has never been seen before. Fire, once it has passed through a place, or snow, after it has fallen, leave behind a formless and still-to-be constructed world, ready to be inaugurated by footsteps - and it is not Adam or Eve, but the tracks of birds that are then the first thing to appear. So it is with plants as well, when the layer they create tastes as sweet to us as the first breast touched by the lips - brief as roses of a newborn. (The future of plants love)’
‘The Iranian poet Mohsen Emadi has written these two lines: 'Nobody remembers their birth/nobody comes back from death’—Augustine of Hippo stated that once dead we have no idea what our death was like: death is a moment after which we are no longer in death but after death, and therefore from that other side we can no longer see what was previously experienced. So, after death and as was the case when we were very small, we exist once more only in other people's memories, a personal history that is no longer personal. The strangest part being that it is in these two unknown poles of our lives that people most often tell us they love us. (Polar love)’
‘Blue is one of the colours that the brain takes the longest to identify; most four-year-olds have not yet conceptualised it. The reason for this is simply how rarely blue features in nature. The sea, seen as a whole, is blue, but there is nothing blue about a cup of seawater. The same goes for the sky: a portion of air held between our hands is never blue. The fact that when we look down on the Earth from a space station and are able to say that we live on a blue planet and not on a green, grey, pink or brown planet, indicates that, seen on a large scale, the Earth's enveloping shade - that is, the statistical median of all terrestrial colours, combined with the different atmospheric densities gives a result that when looked at on a small scale becomes invisible, does not exist. This is a genuine 'apparition' of a colour as a result of the interaction of sunlight and the Earth's atmosphere. From which we can say that the branch of mathematics called Statistics is the most fantastical and at the same time the most realistic version of reality—When a large mass of people gather together at a football match — (Blue love)’
‘You and I are nothing.
he says.
In a world whose only desire is to devour everything, it's better to be nothing.
she says.’
The idea of a city empty of humans and abandoned to the elements is a long-standing feature of a wide range of mythologies. Couples build real cities — out of physical matter, out of their affection, out of singular, unrepeatable customs and rituals: a language of their own. The peculiarity of this universe they create is that it isn’t destroyed if they split up, but simply enters the condition of abandoned city, of a ruin consigned to run its course in some unspecified place. We do not know the exact mutations this city space undergoes, nor what form it ultimately takes, but what is certain is that, disconnected forever from all that is known, it is an emotional destination that nobody can ever go back to. Not even the people who built it — the former lovers — will get to walk its streets again. The city therefore becomes a literal utopia, the only true utopia there is, such is the disconnectedness but also the violence of his presence. And these things also mean that not even the present day political dispensation, which as we know yearns for utopias and yet always ends up bringing about dystopias instead, dares go anywhere near it. And it is then, in this abandoned city, that the possibility arises for those of us on the other side to imagine — to idealise — an eternal kind of love: the so-called romantic love that enthusiasts for impossible experiences have been cultivating for centuries, with no little success. But romantic love is not the only option. We can look at it in the following way: if it is true that information is neither created nor destroyed, only transformed, it is also possible to thin of this world created by the lovers, and now disconnected from our own, as a piece of lost information, a kind of information-love that we try in vain to recover on a daily basis. It is a disquieting thing to imagine this city of love, left alone, mutating, taking on new forms, adrift somewhere in the universe, but, at the same time, some gap must exist through which to introduce oneself, if only for brief seconds, to experience in real time the material and emotional information that, with nothing controlling it and as in a distorted mirror of what we once were, still reflects us in its streets. The key question, the one to undo what until now has been an unresolvable knot, would be the following: if in this city of lost love everything is information, what word will it bring? (Information love)
The Iranian poet Mohsen Emadi has written these two lines: 'Nobody remembers their birth/nobody comes back from death’—Augustine of Hippo stated that once dead we have no idea what our death was like: death is a moment after which we are no longer in death but after death, and therefore from that other side we can no longer see what was previously experienced. So, after death and as was the case when we were very small, we exist once more only in other people's memories, a personal history that is no longer personal. The strangest part being that it is in these two unknown poles of our lives that people most often tell us they love us. (Polar love)
Dust, with all its smells, flavour and texture, is made of the union of excretions and silence. But, inside these new-made motes, there will again be silence, and more of it, a scandalous lack of sound that mysticism seeks to recycle and explain by inventing the presence of a mute, surreptitious god, a divinity that never speaks to us but nonetheless somehow demands that we explain ourselves. Any silence in a film, any white space separating the panels in a comic, any full stop followed by a new sentence on the page of a novel, the blank spaces on your credit card, and any time two lovers fall silent and look at one another and are suddenly lost for words, it is the terrain of – the living , direct vision of – one moment in the life of this surreptitious, unspeaking god. (Silence love)
Nothing exists until it has been named. Every epoch establishes its own concept of love and the way we feel and express it has come down to us from the Middle Ages; something called ‘courtly love’. It consists of projecting love in the absence of the feminine figure, a woman placed at such a distance that she can firstly be invoked by the written word, then verbally seduced and finally, following a winding path of programmatic misunderstandings, offer herself up to be penetrated in the carnal encounter. We repeat the same clichés as a 13th-century man or a 19th-century woman. Nietzsche said that even the most commonly used words are metaphors for other things, but are so well-worn that we have forgotten that fact. The same happens with love; repeated ad infinitum, every time it appears we think it to be absolutely original. Here is a first paradox: to love consists in choosing someone from among the millions of people on the planet, segregating that person in order to ascribe virtues to them that only you can see, contemplating a marvel where the rest of the planet sees only statistics and ordinariness, creating a unique human, but only then to apply that courtly love template to them, which in turn standardizes the beloved. Or at least this was still the case until recently. The kinds of negotiations required by friendships and love on social networks arise out of a skill set barely different from that required by a company to maintain and increase its profits. In that classical equation of courtly love, this is the result of exchanging the violence of the courtier of what is absolutely absent – that of the capitalist Homo economicus (Economicus love)
When two people get in a car, make themselves comfortable, put their seatbelts on and set off together on a long journey, they don’t usually say ‘have a good trip’. Same when two people set off together on a flight. When people get into bed, however, before turning out the lights , it’s not at all unusual for them to say ‘good night’, from which it would seem that sleeping means going somewhere completely separate from the world. Sleeping is a journey to a territory that nobody but the dreamer can set foot in; wishing one another good night therefore makes perfect sense. Hence the fact lover touch, kiss and penetrate one another while awake: a vain attempt to extract, experience and understand everything that in the night, in silence and with eyes closed, each one constructs in a place forever inaccessible to the other. (Journey love)
Over the days that followed, and perhaps because it had been pointed out to him, he too noticed blind people frequently crossing their path. That night, while he was watching television in the living room, she looked up from her book and said that the city was being taken over by the blind, that she was sure of it, and not the sort of blind people one used to get, but rather those who had lost their vision suddenly, so that they didn’t have time to access the special sensitivity that develops when one is blind from birth. This brought to mind an old story, the name of which escaped her, which she had read in a book by a French author, Boris Vian, nowadays virtually forgotten: ‘It Is about a city where, without the meteorologists having seen it coming, a dense fog moves in one day, so dense that the people in the city can see no more than a couple of centimetres ahead of them. At first, frightened both of the heavens and of their fellow humans, they go and huddle in the farthest, most hidden corners in their homes. It isn’t long, though, before they realise how little sense this makes: they’re no more hidden at the bottom of a deep home than they are out in the middle of the wide open spaces. The entire city is a continuous mass of milk-coloured cloud, which, in time, the people not only get used to, but causes them to lose all inhibitions. They start going out naked in the streets, helping themselves to whatever they want from shops without paying, they fornicate with the first person they bump into, that sort of thing. The happiness they experience is like the kind associated with the god Pan. Then one day, just like that, the fog clears. An unbearable feeling of shame takes hold of the people, followed by embarrassment at all the acts they’ve committed, and again they hide away thinking never to come out: some even take their own lives.