An object that fascinates—what kind of object is that? What does fascination mean? Fascinationm marks the split between subject and object. To be precise, it confronts the subject with its objectness. It heterogenizes the subject, reconciles it with basic heterogeny. Fascination objectifies the subject; it hollows it out, de-substantiates it, forces it over to the other side—to the side of the object—so that it can grasp that this side is the only one that exists—the only existing world—so long as the subject remains completely beholden to it, even as it insists on keeping a distance from the object reality. The fascinating object is the subject-turned-object that casts a spell, transforming the subjects it encounters into objects. To fall under an object’s spell is to become an object. The fascinating subject leads the subject beyond itself. Not into submission, but into a kind of self-objectification that the subject reconciles with its inconsistency, with the ontological impotence that marks its being, with the material dust that it is, with the contingency that it owes itself to, with the arbitrariness of the situation into which it strays, with the opaque future it moves within and with its dark origins, which it dismisses as cosmic coincidence and a singularity freed from meaning. In fascination, the subject becomes familiar with its incommensurability and indefiniteness, with its—however culturally mediated—naturalness and materiality, so that it begins to identify itself as an object among objects. Fascination is the gaze of things directed at us. In it, the hierarchy of subject and object crumbles. Correlationism dissolves. Fascination constitutes the community of things—their cosmic connectedness—through a divided fate, the pathos of which minimizes awareness of the indifference of energetic processes: There are only objects, there is no given sense.