When the categorial force of blackness is confronted with the total violence that its historical trajectory cannot but recall, it cannot but refract and fracture the transparent shoal (the threshold of transparency) that protects the Subject’s onto-epistemology across his scientific and aesthetic moments. The total exposure of blackness both enables and extinguishes the force of the modern ethical program, insofar as the disruptive capacity of blackness is a quest(ion) toward the end of the world. Blackness is a threat to sense, a radical questioning of what comes to be brought under the (terms of the) “common.” If the ordered world secures meaning because it is supposed to be knowable, and only by Man, if that world is all the common can comprehend, then blackness (re)turns existence to the expanse: in the wreckage of spacetime, corpus infinitum.

Modernity’s aesthetic context is thus based on the pursuit of a lost object. That is why the kinetic body must be artificial, disciplinary, sculptured, and architectonic—in music, in the theater, and in choreography. Western European modernity’s performative paradigm is orchestrated in such a way that the body must acquire impossible abilities and exist in “impossible” conditions, because every moment that we lose irretrievably in a time-dependent work must be perfectly beautiful. Performance should consist of these fleeting moments, whose disappearance is compensated for by the fact that every moment is a perfect monument to its own disappearance, with the viewer observing the ideal’s retroactive progress. The work of art, whether theatrical or musical, is composed of extreme moments that drop out of the chronicle of time: the work is thus opposed to the chronic present.