


In William Pope.L’s book, Hole Theory, the artist writes:
What I mean by having
Something is the fantasy
That having is possessing [and]*
That possessing is knowing
Therefore this sort of theorizing/[deodorizing]
Could only come from someone
Who believes in having things
As a political condition
Conversely, this theory
Could only come from someone
Who lacks something
As a political condition
Foster, Hal.
Prosthetic Gods
Modernism/modernity - Volume 4, Number 2, April 1997, pp. 5-38
The Johns Hopkins University Press
Hal Foster - Prosthetic Gods - Modernism/Modernity 4:2 Modernism/Modernity 4.2 (1997) 5-38 Prosthetic Gods Hal Foster Figures Man has, as it were, become a kind of prosthetic God. When he puts on all his auxiliary organs he is truly magnificent; but those organs have not grown on to him and they still give him much trouble at times. --Sigmund Freud, Civilization and Its Discontents (1930) In the first part of this century much modernist practice and marxist discourse still treated the body and the machine as separate entities, with the first often projected as a natural whole, the second as an autonomous agent. So opposed, the two could only conjoin, ecstatically or torturously, and technology could only be a "magnificent" extension of the body or a "troubled" constriction of it. Even with the new machines of speed and representation of the Second Industrial Revolution (e. g., automobile and airplane, radio and film), technology remained a demonic supplement, an addition to the body that threatened a subtraction from it. After Marshall McLuhan and Mark Seltzer I will call this paradox of technology as extension and/or constriction of the body the double logic of the prosthesis. Here I want to consider its role in the models of art and subjectivity espoused by the most technophilic of high modernists: the Futurist F. T. Marinetti and the Vorticist Wyndham Lewis, two competitors in the wartime avant-garde, two complements in machinic fantasies and...