We linger unregenerately in Plato’s cave, still reveling, our age-old habit, in mere image of the truth. But being educated by photographs isn’t like being educated by older, more crafted images. For one thing, there are a great many more images around claiming our attention. Daguerre started the inventory, with faces, and since then just about everything has been photographed; or so it seems. This very instability of the photographing eye changes the terms of confinement in the cave, our world. In teaching us a new visual code, photographs alter and enlarge our notions of what is worth looking at and what we have a right to observe. The most grandiose result of the photographic enterprise is to give us the sense that we can hold the whole world in our heads—as anthology of images.
Movies and television programs light up walls, flicker, and go out; but with still photographs the image is also an object, lightweight, cheap to produce, easy to carry about, accumulate, store. In Godard’s Les Carabiniers (1963), two sluggish lumpenpeasants are lured into joining the King’s Army by the promise that they will be able to loot, rape, kill, or do whatever else they please to the enemy, and get rich. But the suitcase of booty that Michel Ange and Ulysse triumphantly bring home, years later, to their wives turns out to contain only picture postcards, hundreds of them, of monuments, department stores, mammals, wonders of nature, methods of transport, works of art, and other classified treasures from around the globe. Godard’s gag vividly parodies the equivocal magic of the photographic image. Photographs are perhaps the most mysterious of all the objects that make up, and thicken, the environment we recognize as “modern.” Photographs really are experience captured, and the camera is the ideal arm of consciousness in its acquisitive mood.
To photograph is to appropriate the thing photographed. It means putting oneself into a certain relation to the world that feels like knowledge—and, therefore, like power. A now notorious first fall into alienation, habituating people to abstract the world into printed words, is supposed to have engendered that surplus of Faustian energy and psychic damage needed to build modern, inorganic societies. But print seems a less treacherous form of leaching out the world, of turning it into a mental object, than photographic images, which provide most of the knowledge people have about the look of the past and the reach of the present. What can be read about the world is frankly an interpretation, as are older kinds of flat-surface visual statements, like paintings and drawings, Photographed images do not seem to be statements about the world so much as pieces of it: miniatures of reality that anyone can make or acquire.
Photographs, which fiddle with the scale of the world, themselves get reduced, blown up, cropped, retouched, doctored, trickled out. They age, plagued by the usual ills of other objects made of paper. They are lost, or …
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