- But there are cosmic themes in your films, and you've been quoted as saying that you're "trying to look at things from a cosmic dimension."

- You know how it happens, when we started we had a big social responsibility which I think still exists now. And back then I thought "Okay, we have some social problems in this political system - maybe we'll just deal with the social question." And afterwards when we made a second movie and a third we knew better that there are not only social problems. We have some ontological problems and now I think a whole pile of shit is coming from the cosmos. And there's the reason. You know how we open out step by step, film by film. It's very difficult to speak about the metaphysical and that. No. It's just always listening to life. And we are thinking about what is happening around us.

- What do you think this shit is that's coming from the cosmos?

- I just think about the quality of human life and when I say 'shit' I think I'm very close to it.

Bela Tarr, interviewed

Probably, I make films in order to tempt fate, to simultaneously be the most humiliated and, if only for a few moments, the freest person in the world. Because I despise stories, as they mislead people into believing that something has happened. In fact, nothing really happens as we flee from one condition to another. Because today there are only states of being - all stories have become obsolete and cliched, and have resolved themselves. All that remains is time. This is probably the only thing that's still genuine - time itself: the years, days hours, minutes and seconds. And film time has also ceased to exist, since the film itself has ceased to exist. Luckily there is no authentic form or current fashion. Some kind of massive introversion, a searching of our own souls can help ease the situation.

Or kill us.

We could die of not being able to make films, or we could die from making films.

But there's no escape.

Because films are our only means of authenticating our lives. Eventually nothing remains of us except our films - strips of celluloid on which our shadows wander in search of truth and humanity until the end of time.
I really don't know why I make films.

Perhaps to survive, because I'd still like to live, at least just a little longer....

Bela Tarr on why he makes films

Where are the good old days, when Rabelais wrote as a child might pee against a tree, to relieve himself? The old days when literature took a deep breath and created itself freely, among people, for people!

Gombrowicz

Drawing is for Giacometti another breathing. In order to model or paint one must have earth, canvas, colours. Drawing is possible anywhere, at any time, and Giacometti draws anywhere, at any time. He draws to see and can see nothing without drawing, mentally at any rate: each thing seen is drawn within him. The drawing eye of Giacometti knows no rest, no faigue. Nor does our eye, as it contemplates his drawings, have the right to rest. it is forbidden to linger over a detail, a form, an empty space. A strange, perpetual motion, without which it would lose sight of the subject, draws it on.

This optical phenoneomon results from the very nature of Giacometti's drawing, from its mobility which is the product of the repetition and discontinuity of the line. The form is never immobilised by an outline or held within isolated and sure strokes. It is not detached from the background or separated by a ressuring boundary from the space which surrounds it. It issues from a multitude of overlapping lines which correct and weigh down each oter, and abolish one another as liness they increase. Thus the line is never continuous but broken, interrupted, open at every moment on the void but revoking it at once by its renewals, its unforeseen returns.

This results in an imprecision of detail and an intentional indefiniteness which repel the eye at each impact, as though by a minature electric shock, sending it from one detail to the next, and from each to the totality which they produce as they disappear. These goings and comings, this dancing race of our eye, gives us the subject to see at a distance, as Giacometti  sees it, in its impassable space, across the ambient void which disturbs and infects its image.

[...] In its rapid whorls the drawing carves our depth, or rather breathes it in, opens itself to it and renders its active between the strokes. It is as though a force issuing from within beings or things gushes out like a fluid through the interstices of the drawing and the porousness of the forms. And the lines must reveal this force, that is, both contain it and provoke its escape. This is the reason for their discontinuity. The interruptions and accumlations of line are never felt as superflous repetitions and incongruous stops since they are the equivalent of the eye's mobility. On the contrary they contribute to give the objects this trembling, this feeling of truth and life.

[...] When Matisse draws a leaf with his lively and supple line, he also fixes it in a single one of its appearance and thus immobilises it tyrannically for eternity. Giacometti cannot or dose not care to gather such an image and immolate it according to his whims. As he multiplies its possibilities of seeming, he leaves the object its uncertain development, its anxious mobility. He does not draw up a single course but opens a multitude of paths among which the object can choose, or at least seem to hesitate continually, drawing from its indecision its quivering autonomy and the trembling of a separate life.

Jacques Dupin, Giacometti: Three Essays

In the centre of the tiny, culttered studio, lit by a skylight, Diego poses, sitting immobile aand resigned on a stool: he is used to it. But Alberto, in spite of having examined his brother's face for almost fifty years, is not yet used to it. He is just as astonished as he was on the very first day before this unknown, immeasurable head, which defies and refuses him, which offers only its refusal. If he approaches his brother, the latter's head grows out of all proportion, becomes gigantic and threatening, ready to topple on him like a mountain or the angry face of a god. But if he backs away a few paces Diego recedes into infinity: his tiny, dense head seems a planet suspended in the immense void of the studio. In any case, and whatever the distance, it forbids him to approach. It looms abruptly, a separate, irreducible entity.

[...] We know what a head is', exclaimed André Breton one day, disappointed and irritated that Giacometti preferred reality to the imaginarg. We do indeed know what a head is. But the knowledge, precisely, is what Giacometti is struggling against.

Face to face with his sculpture, we are scarcely freer than Giacometti in front of his model. For it carries itsdistance within it and keeps us at a respectful distance. And our relationship recreates the strictly evaluated space so that its totality, and that alone, may appear. This figure does not allow us to rest our eyes on one or another of its parts; each detail refers us back at once to the whole. It does not develop a rhythm which would gradually conduct us owards an encounter. it does ot reveal itself as a series of plasic events leading to a harmony, a chord. It bursts forth in its immediate presence: it is an advent.

The figures keep us at a distance; they carry their remoteness inside them and reveal their profound being. Naked, unmasked, it is now their unknown doubles who come to light.  Their hieratic attitude reveals an imperious insensitivity. They elude our understanding, reject our impulsive gestures. They do not disain us; they ignore us and dominate us. One would think them fastened on their pedestals for eternity, rooted to their rock. The gravity of their bearing, the asceticism of their demeanor and their gaze which traverses time and traverses us too withou flinching, without suspecting our opacity and our stupefaction, gives them the appearance of divinities. They seem to await a primitive cult.

Jacques Dupin, Giacometti: Three Essays

By copying what he sees, as his father taught him when he was a boy, he hopes to give consistency to the reality which eludes him, to see it, hold on to it, and hence to affirm himself in its presence. And as he copies it he advances toward the most exact portrayal of what he sees, but also toward awareness of the absolute impossibility of this attempt, The affective ordeal becomes identified with his experience of the perception which objectifies the inner drama. His procedure turns into a stubborn, furious pursuit of a prey which escapes him or of a shadow which he rejects. The closer he comes to the truth of the object, the more he deepens the gulf which separates him from it, the more he feels and communicates the acute feelings of his difference and his separation.

[...] Through a series of trials, failures, leaps ahead which are but the varied moments of a single experience, Giacometti approaches the inaccessible goal he assigned himself, and at the same time expresses the lyric investigation of a consciousness tortured by the impossibility of communicaion.

Giacometti [...] strives to copy what he sees, simply, 'stupidly', desperately.

[...] With any other artist it would be theoretically possible to determine exactly what a single touch of colour or a stroke of the chisel brings to the work in progress, for each gesture adds itself to the preceding one, modifying the part and the whole, causing the work to advance toward its end (the end proposed or supposed from the beginning). Giacometti's gesture is of another sort. His repeating, his re-examining contradict the deforming brutality of each particular intervention. To make and unmake incessantly is to diminish, to deaden each gesture, to drown it gently in sequence and number, as the sea absorbs its weaves.

Jacques Dupin, Giacometti: Three Essays

Each of my books was created at a different place. Vienna, Brussels, somewhere in Yugoslavia, in Poland. I never had a desk in mind. When writing was going well it didn't matter where I did it. I also wrote with the greatest noise around me. I'm not disturbed by a crane or a noisy crowd or a screaming tram, or a laundry or a butcher's. I always liked to work in a country where I didn't understand the language. That was stimulating. A strangeness where you are one hundred percent at home.

Thomas Bernhard

Stupidity's never blind or mute. So it's not a problem of getting people to expresss themselves but of providing little gaps of solitude and silence in which they might eventually find something to say. Repressive forces don't stop people expressing themselves but rather force them to express themselves. What a relief to have nothing to say, the right to say nothing, because only then is there a chance of framing the rare, and ever rarer, thing that might be worth saying.

Maybe speech and communication have been corrupted. They're thoroughly permeated by money - and not by accident but by their very nature. We've got to hijack speech. Creating has always been something different from communicating. The key thing may be to create vacuoles of noncommunication, circuit breakers, so we can elude control.

Deleuze

Plaintive voices are very important, not just poetically but historically and socially, because they express a movement of subjectification ('poor me ...'): there's a whole order of elegiac subjectivity.

Deleuze

Maybe I should explain my image of Godard. As someone who works a great deal, he must be a very solitary figure. But it's not just any solitude, it's an extraordinarily animated solitude. Full, not of dreams, fantasies and projects, but of acts, things, people even. A multiple, creative solitude.

Deleuze