You Are Still Alive (2010), by Steve Lambert
advertising, art history, imagery, photography, poster, public sphere, referenceFriday, May 10th, 2013
Once upon a time there was an original. It was finished at the end of the 19th century by the academic painter Jean-Jacques Henner. Fabiola, the portrait of a woman with a fixed gaze to the left and a red veil is thought to have long been lost. And nevertheless, the painting and the figure it portrays still live. For more than 15 years the Belgian artist Francis Alÿs has been collecting Fabiola reproductions that he finds in flea markets and which continuously crop up in private attics. His art collection has meanwhile grown to 412 copies. They are mostly anonymous works in which the authors, sometimes with bravura, sometimes amateurishly and clumsily, attempt to reconstruct the original painting and to make a copy of an original that no longer exists. With his Fabiola collection, Francis Alÿs negotiates the continued life of an object that originally escaped from the field of art back into everyday popular culture and takes the same object back into the field of art as an idea and recollection of an object. In the long run the existence of the copy here seems to be going beyond the existence of the original.
In the early part of this century there began to appear, first in France and then in Russia and in Holland, a structure that has remained emblematic of the modernist ambition within the visual arts ever since. Surfacing in pre-War cubist painting and subsequently becoming ever more stringent and manifest, the grid announces, among other things, modern art’s will to silence, its hostility to literature, to narrative, to discourse. As such, the grid has done its job with striking efficiency. The barrier it has lowered between the arts of vision and those of language has been almost totally successful in walling the visual arts into a realm of exclusive visuality and defending them against the intrusion of speech. The arts, of course, have paid dearly for this success, because the fortress they constructed on the foundation of the grid has increasingly become a ghetto. Fewer and fewer voices from the general critical establishment have been raised in support, appreciation, or analysis of the contemporary plastic arts.
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A more accurate title for this essay would be “The Aesthetics of Intelligent Systems-Them and Us,” since the term “intelligent systems” refers not only to ourselves but also, or more precisely, to our computer environments. Although the art of the future could take any one of a number of directions, it seems to me that, with the steady evolution of information-processing techniques in our society, an increasing amount of thought will be given to the aesthetic relationship between our-selves and our computer environments-whether or not this relationship will eventually fall into the scope of the fine arts.
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In the computer, man has created notjust an inanimate tool but an intellectual and active creative partner that when fully exploited, could be used to produce wholly new art forms and possibly new aesthetic experiences. Digital computers are now being used to produce musical sounds and to generate artistic visual images. The artist or composer interacts directly with the computer through a console. This article explores the possibilities of the computer as an artistic medium and makes some predictions about the art of the future.
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One of the ways in which the Conceptual project in art has been most successful is in claiming new territory for practice. It’s a tendency that’s been almost too successful: today it seems that most of the work in the international art system positions itself as Conceptual to some degree, yielding the “Conceptual painter,” the “DJ and Conceptual artist,” or the “Conceptual web artist.” Let’s put aside the question of what makes a work Conceptual, recognizing, with some resignation, that the term can only gesture toward a thirty year-old historical moment. But it can’t be rejected entirely, as it has an evident charge for artists working today, even if they aren’t necessarily invested in the concerns of the classical moment, which included linguistics, analytic philosophy, and a pursuit of formal dematerialization. What does seem to hold true for today’s normative Conceptualism is that the project remains, in the words of Art and Language, “radically incomplete”: it does not necessarily stand against objects or painting, or for language as art; it does not need to stand against retinal art; it does not stand for anything certain, instead privileging framing and context, and constantly renegotiating its relationship to its audience.
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