Stage & Backstage

Posted on: January 7, 2008

Pictures 2002/5 


Ines de la Fressange with an honorable representant of Prince Vladimir

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Ines de la Fressange at Yves Saint Laurent


Ines de la Fressange with Yasmine LeBon


Ines de la Fressange at Emanuel Ungaro


with Suzy Menkes, of the Herald Tribune


Ines de la Fressange with Shu Qi


Ines de la Fressange at Paris Fashion weeks

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Ines de la Fressange for Moschino

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Ines de la Fressange for Gaultier


Ines de la Fressange with Baufume et Romain



Inés de la Fressange: evading towards symbolic logic

That you happen to determine someone’s logic without knowing a person even in appearance may seem strange to some and though be for others (in this case, for myself) some kind of justification of a life path as the fact comprehending the possibility of understanding many other phenomena that may have been understood as irrational if this very fact didn’t appear.As said in one of the many posted posts that do deal in quite enchanted way with this happening, the appearance of Inés de la Fressange in my inner conversations (November 2006) does make jump the character immediately (first appearance) from reality to the field of imagination, symbolism or fantasy. That after I state that this ‘twist’ of mind is one of her more essential characteristics does say nothing but one simple fact: I’ve pierced the logic long before I had any evidence of the same. Does this mean the name as pronounced by someone in 1990, more or less, had inherent already sufficient elements so as to allow 17 years later the figuring out a character taken out of the principle of a series of sounds?

This is what I understand by meaning: whole tons of information that are vehicled by tones of voice and even gestures that do not say themselves explicitly but are transmitted through a notion cloud.

This is what I further used as basis to prove the importance of tradition as means of transmitting knowledge and wisdom without there being explicit ways to make these understood, although at that moment I didn’t have any shining evidence for the same, which as such does not appear clearly even now except for myself: it is an evidence that there is no obligation in believing that I hadn’t even seen a picture of Inés de la Fressange before 2007 as really but really not interested in fashion at all for thousands of years.If someone does though want to believe for a while I were honest (which I’m not always, so that I would understand reticence in doing so), he may see quickly the relationship between my ‘evasion’ to a character and Fressange’s strange custom of answering to questions by changing the field of reality.

La couleur que vous préférez? (Favorite colour?)

La couleur du temps. (The weather’s)

L’oiseau que vous préférez? (Favourite bird?)

Celui de l’appareil photo. (The one of the photographic camera)

Etat présent de votre esprit? (Your state of mind -spirit?)

L’impression, justement, de ne pas avoir assez d’esprit! (The impression of lacking, precisely, of spirit.)

Wie bleiben Sie in Form? (how do you stay fit – French or German: in form?)

de la Fressange: Welche Form? (Which form?)

In other interviews she appears often as ‘escaping’ to questions by jumping from the actual determination to some other field. You expect a favorite color green or yellow or red, and certainly not the weather’s, and the name of some bird and not some word game with photographic cameras. To avoid the question of how she stays fit, she simply makes an allusion to the fact that a form has different meanings.

This is the feature that does seem to attract my attention in November 2006 as some spontaneous generation coming out of forlorn memories, and which as feature is unluckily sufficiently near to reality so as to provoke constant frictions with the empirical character.

Which is to say that in Nov 2006 I can simply not pretend that this logic, which seems to present some attraction as fitting as solution somewhere, has anything to do with a person, as I can’t rationally pretend that three or four syllabi put together will result in such sophisticated metaphysics. I simply call it Inés de la Fressange because I like the name but without further implications.Why does, what we may call the Fressange logic, interest me from an intellectual point of view? While you’re working at a problem you’re something like bathing in mists. Intuitively you grasp one thing here and one thing there, waiting after to see if the combination of elements gives some positive results.

If I was working at the determination of ill logics linked to criminality (as side effect of works on the logics of mental ill), I have to insert my explanation into a certain frame. I construct thus an ‘American frame’, which is quite suspended of nothingness as I do not really know that culture at all, but I guess that thousands and thousands of Hollywood films I share with millions of viewers may determine some kind of common field of understanding. While I’m thus integrating my abstractions into a more common surrounding, I go on working on what is my deepest subject of worry, the OTM. In this somewhat imprecise field arrive to my consciousness a whole number of subjects that vary from history to fashion and food or politics and economy, without there being a strict line wanting to situate one in relationship to the other.

Inés de la Fressange seems somehow to join my imaginary characters, integrating into the American with American conversation, where only Russia (Natasha) and Israel (Sask) have a saying while Mr Dashtag is flirting with Ms Wingsurf or Mrs. Skeery gives her deep psychological comments on relevant happenings, a French touch. Those characters appear while dealing with deeper logics concerning nations and have nothing to do with more scientific contemplations on historical characters or social reality.

Strangely Inés de la Fressange breaks this rule. Considering a social problem she makes the story shift to the realms of mythology without bridging. And this very fact seems to shock me sufficiently so as to suspend the character for many months of my contemplations.

When I bring her back to my fields of action she has developed all alone by herself a new literary style: the first event mixing both fields of reality seems attractive enough to my curious mind so as to develop a style where both are fused, without it being possible to evaluate what kind of impact it may have on a reader. Thus, verifying and searching information I just integrate the whole into a spy novel where gravest attacks are launched against potential enemies, Russian Princes identify themselves with tax evading Khornikovskij and hooligans write e-mails to material angels dressed in business silks. The novel does logically swap over to reality and reality finds a warm place surrounded by fantastic almost mythological creatures.

If I’m not wrong, this is exactly the kind of world the OTM member is living in. The impossibility of limiting legally my obvious excessive expansion that appropriates itself everything, justifying it in the most incongruous way, is exactly the logic that makes it impossible to attack the OTM. It evades itself into an unreal realm that seems to be a legal justification.

The thing is that Inés de la Fressange does not only seem to be at the origin of the possibility of building up the image of this very dangerous logic, she seems to construct even the possibility of an effective solution in order to fight against the phenomenon, as coincidentally and quite luckily, the principle of identity determining the logic of my ‘imaginary character’ shows obvious similarity with features in the logical behavior of the very real and factual and empirical Inés de la Fressange.

To understand what I mean it is necessary to imagine that people moving inside of a certain logic do interact one with the other in much deeper ways even than national or social or other belongings. This explains easily why progress in evolution is made in a somewhat coordinated way even if people have thousands of kilometers of distances among them (see the striking example of scripture, appearing almost simultaneously in China, first, and then in the regions of Sumeria, without it being clear that there could have been a physical approach between both and if there was, it is obvious that both had structures of mind that had evoluted sufficiently so as to allow the transmission of knowledge: thus for the wheel or even for bread and agriculture, and many etc.)People belonging to some sphere (?) do interact with others of the same sphere in different ways, this explaining singular coincidences in the evolution of thought all over the centuries.It is thus not that necessary to be physically somewhere in order to interact with people moving in different logics, and if you manage to jump from one logic to another one (tao) you may be main actor in many interior movies, although I wouldn’t recommend it to anyone.The fact that my character touches thus some aspects of some logic of a real person does move things that could have been unthinkable a little before. Strangely though it is a ‘character’, which is to say, someone belonging to the spheres of representation that starts a somewhat chaotic relationship with a real person in its links to reality. Even stranger is that the ‘fake’, an ideal concept, digs out a … real fake. And all these bizarre coincidences build up the logical solution to counter the OTM logic.

But why exactly? How does a logic as described above loose power in darkness through the appearance of a real Inés de la Fressange moving in an evading logic?It seems an evidence that the OTM logic has nothing to do with Fressange’s evading logic. Hers is not irrational, as it can hardly be considered irrational that someone has the presence of spirit of associating a word to different meanings, even more so if the question is wanting itself determining concerning the field of answer. On the contrary, it seems to point at very healthy psychic reactions that alternate the fixing structure of understanding with a more moving psychic reality when the first wants to become too fixing.

As far as I know, these are reminders of logics trapping psychopaths. It’s not easy to describe the actual functioning of these, as they are sometimes horribly sophisticated, but one of them (a very simple one) consists for example in enhancing particular values of a psychopath, who thus is ‘fed’ with ‘glory’ and stopped in the realization of further crimes. Reminders of that can be found in the German interview as quoted, whether actually fitting or not to the character in question, the way of describing the ‘qualities’ of Lagerfeld does heavily remind these mechanisms. Another simple strategy consists in committing apparent horrible crimes, exaggerated in their presentation or in the horrible feeling of guilt they are supposed to provoke at the end, which puts a real criminal at easy concerning his own crimes, thus revealing facts or even proofs for justice. Usually, in these cases, the ‘psychopath hunter’ does find oblique means to further information so that he can’t be put in relationship to it and thus avoiding actual confrontation with the criminal. And many other horribly sophisticated strategies and logics that are usually the determining poles of power of nations although these people do rarely appear in places of representative power.

The difficult thing while hunting psychopaths is that as well the logic they’re moving in and the logic fighting against them is determined by national parameters whose coordinates are almost impossible to detect from outside. As said before, I have horrible problems to determine a French in French logic, as I can already slightly manage to determine a Spanish to French or English to French logic, so that the Inés de la Fressange logic appears as a possible solution, as path towards a more concrete logic, which does actually happen (post ‘What is France?’). This way an interrelating logic as principle for a more nationally identifying logic, introduces itself surreptitiously into the governing psychopath hunters logic, which seems in France be detectable precisely by the evading Fressange logic (bet Loulou de la Falaise has the same, and Betty Catroux shows similar characteristics though in a different contextual environment).Logically Inés de la Fressange should have reacted in very aggressive way to such an invasion of territory as traditionally the keys of national identity are kept by those strange hunters who may esteem national security under attack if their unconscious territory is invaded. Usually national psychopaths hunters do respect other’s territory. Another one, Madame Monique Lasségue, keeps always distant cold and polite relationships to myself although very interested in an exchange of methodologies that she knows to translate into her own language without though revealing the keys of national logics. The same for myself. The integration of foreign methodologies passes by a ‘translation’ process without there being a revealing of the fundamental national functioning.

The story and fall of Byzantium can also be read from this perspective. There, the keys are lost because of a quite perverted twist of mind (I called the Catalan virus) which introduces itself in main poles of power, finishing by revealing weaknesses in system. Once this happens, it is only a question of time until Constantinople falls (30 years).In this case though, although the same may happen, the possibility exists that an outer intervention restores lost identity poles destroyed by German intervention. Can ever a very sophisticated virus be of help, Madame de la Fressange?

What is the Catalan virus? In example: x is patented (or copyrighted). Law says that the copyrighted can only be used for personal purposes. I make a site where I graciously offer, let us say, moving icons, although I have an agreement to get benefit of the use in currents. As I’m not selling, I can’t be said to use the icons for commercial purposes. As I put them into disposition of the others only, let us say, as telephone screen savers, I limit the use for a personal purpose, too. It seems as if I were respecting law and copyright although I’m actually profiting of my gracious and large distribution of other people’s goods.

These viruses appear as seductions, as they seem to offer a solution for people who are horribly angry because they can’t have a certain number of things. At the same time it destroys national financial organizations. The sympathy (through seduction) thus obtained is at the origin of alliances with people who are in knowledge of national codes or keys and thus, sell these in exchange of the ruin of the whole.

My virus, attacking actually Inés de la Fressange, is even more sophisticated. It is doubled by the Vat virus. The vat virus is the pretension to an absolute truth when truth is none, by simple underlining the said by a tone conveying rationality and thus, truth. It is not necessary to know French very well in order to know that whatever is said or written in English is much more true even than …  French. (This has probably its origins in the transcription into French of Celtic popular stories – Arthur, Merlin, etc., which convey for hundreds of years popular wisdom in a foreign logic. Determining for a French is naturally much more the English as conserving inside of the language the same Celtic logical roots than German.)

My peculiar virus should thus have one horrible effect on Inés de la Fressange: by getting horribly angry, she shouldn’t be able of doing absolutely anything. That’s good. If she gets angry at least she gets out from the indifferent walking along with another psychopath waiting with non chalance for the end of the nation. As she can’t do anything, she may have the time of thinking how to channel this fury towards those sympathetic creatures that were eating her up until now. If she doesn’t, it may hurt to see the fall of the own, in any case.

It’s an evidence that if she hadn’t had at least a feature of my imaginary character, I may have not introduced my wicked virus into her field of consciousness. Consequently there would have been solution none. The question is how much she’d like to live by maintaining her own right to live, whether the whole falls or not. Bet she knows the story of the golden calf even if yes, she’s never but really never read the OT? Bad hunter, Frau Fressange, very bad hunter you make …

from “Ines de la Fressange and the Russian Prince” page 425



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