from: Veronique Nahoum-Grappe, Vertige de l'ivresse,Descartes & Cie, 2010.
Alcohol is better suited to the powerful darkness of night: this harmony is almost musical, a play between effects of sound and meaning. The night of extreme fallenness so far removed from morning, which comes nonetheless, is ripped in imagination by the howls of wolves, dogs, madmen, by the cries of the assassinated, the unhappy tormented by insomnia or nightmares. Even the beautiful star-studded night in full glory is horrible, terrible, too soft in summer when the so delicate paws of cats sew up without sound the vertices ripped by the death howls of dogs from afar. It is better to sleep, but the drinker refuses this refuge, he wants to see this night to the end, in which the more he travels, the more he is far from morning: water is no longer sufficient to quench his thirst of drunkenness which grows with the advance of night as an offer of diffrence.
Morning space is as a sequence of collective life well-lit, defined, marked by sobriety, where planned decisions about time use are put into play. Monday morning is not a moment «good to think » of alcoholized social drinking, except for the prisonner of his dependence on alcohol who has lost the liberty to accord his own rythm to that of his own social world.
These feeling differences which efficiently separate for instance the atmosphere of a Sunday afternoon from a Monday morning are in fact diffrentiated temporal social spaces which follow one another changing everything and nothing. These flips more or less gradual or radical give rythm to daily life through their powerful grip, by changing the global context to the conditions of collective communication.
Morning space is as a sequence of collective life well-lit, defined, marked by sobriety, where planned decisions about time use are put into play. Monday morning is not a moment «good to think » of alcoholized social drinking, except for the prisonner of his dependence on alcohol who has lost the liberty to accord his own rythm to that of his own social world.
These feeling differences which efficiently separate for instance the atmosphere of a Sunday afternoon from a Monday morning are in fact diffrentiated temporal social spaces which follow one another changing everything and nothing. These flips more or less gradual or radical give rythm to daily life through their powerful grip, by changing the global context to the conditions of collective communication.
