The phrase "act of representation" is correct and usable in written English.
It can be used in contexts discussing legal, artistic, or social representation, where an individual or entity acts on behalf of another.
Example: "The act of representation in this case highlights the importance of advocacy for marginalized communities."
Alternatives: "representation action" or "representative act".
In other words, the material-objective distinction brings to light the internal relation between the idea as act of representation and the idea as representational content, a relation that is in fact not recognized in the formal-objective reality distinction.
Yet how could any act of representation escape that charge?
It wasn't an act of representation at all, and it certainly wasn't private.
Like performance, the making of architecture (and architecture itself) is a an act of representation that suggests a direct relationship to physical presence.
This seminar will explore the uneasy relationship between people and works of art, in particular, what the willful destruction of images reveals about the act of representation itself.
Influenced by Foucauldian notions of power/knowledge, the act of representation is regarded as a powerful means of positioning and organizing human bodies in normative ways.
The self-reflexive film-about-film trope leads to valid questions about acts of memory and acts of representation.
"Representation" names a critical response to the second tradition that draws on aspects of the first, not only in thinking about whose interests may or may not be "represented," both politically and symbolically, in any given city; or about the institutions political or cultural through which such acts of representation occur; but also about the potential agency of those acts in shaping the polis.
In particular, it is important not to presume that all acts of representation are equally democratic.
After all, not all acts of representation within a representative democracy are necessarily instances of democratic representation.
Haugbolle admits that 'postwar testimonies are not textual guides to what happened but rather social acts of representation that often say more about their social situation than the actual past'.
