Richard Ansett

Bather #5, from series Bathers, UKR/IZOLYATSIA 2011 © Richard Ansett. Acquired by Bibliothèque Nationale de France (BnF), 2013 / Winner- Grand Prix de la Decouverte 2013

Facuity is an awareness of the facticity of an object or event; an awareness of that which is beyond awareness.


Facticity –that which resists explanation and interpretation. Facticity is something that already informs and has been taken up in existence, even if it is unnoticed or left unattended. As such; facticity is not something we come across and directly behold. In moods, for example, facticity has an enigmatic appearance, which involves both turning toward and away from it.

Acuity –the state of being aware, sensitive to.

The very nature of facuity is consciousness of the multiple frames of reference. It is the present realization of forces within and beyond awareness.

The content within the frame can be explored but it is its relationship to the external forces and an understanding of the presence of literal, philosophical, emotional and most importantly unknown elements that is the ‘Immediate’s’ facuity. The facticity of an object is the context of its existence regardless of any awareness of it; the facuity is the ‘awareness’. For example: if we are imprisoned with a frame of reference, we are incongruent and unable to objectify the meaning of that event. A continual awareness and exploration of their incongruence is an observer’s facuity.

An object or event can be viewed through an earthly frame of reference (up and horizontal plain). Awareness of an alternative frame of reference may entirely alter the meaning of the same action; this challenges the notion of any concept of a shared universality of human existence. The reality of an action is altered by an acknowledgement of its facticity. Recognition of a lack of consciousness of all the frames of reference opens an event up to multiple interpretations at the same moment.

For example: emotions are not entirely relative to a conscious frame of reference in the same way that actions or objects are. An emotional experience may seem to be shared in a tangible way through a societal frame of reference but any individual response is entirely unique. An emotion is not equal to the concepts of competition and ownership but in an overtly capitalistic society commoditization has infected the unique emotional experience. To manage this form of emotional relativity or national schadenfreude, we have withdrawn into universes from where our emotions seem more comprehensible and ‘valuable’.

But what appears as ‘normal’ may in fact be an equivalent observation from within the same frame of reference; for example, one observing oneself. An alternative observation from an external position may appear different (although still entirely arbitrary).

This may seem obvious but perhaps only by exploring the complexity of the individual universe through an acceptance that understanding is relative (and therefore impossible) can a new form of societal empathy be realised