Video-Landschaft (1974), by Ernst Caramelle
artist subject, conceptual, imagery, installation, portrait, screen, self, subject, videoSaturday, April 13th, 2013
With medium specificity a passé historical concern confined chiefly to the pages of art history, it may seem prosaic and anachronistic to question the position and relative validity of a single medium—photography— within the world of contemporary art.
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Compared to other neo-avant-garde movements that emerged during the 1960s, conceptual art is conspicuous by virtue of the lack of serious discussion by art historians and critics over the last two decades. This gap in the reception is particularly ironic given the tremendous influence conceptual art has had on subsequent artistic developments, on the critical discussion surrounding the concept of postmodernism, and on the recognition and use, more generally, of various forms of theory by artists, curators, critics, and historians.
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At first I thought I could simply draw a line under word “medium”, bury it like so much critical toxic waste, ans walk away from it into a world of lexical freedom. “Medium” seemed too contaminated, too ideologically, too dogmatically, too discursively loaded.
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How does a rethinking of Richard Serra’s Verb List relate to the Post‐Internet use of forms? Taking one selected verb from each column of Serra’s original list we find: To Open [...] To Collect [...] To Expand [...] To Continue. Drawn from a list of more than one hundred proposed actions, these four terms speak directly to our cultural situation.
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In Hans Haacke’s pieces Broken R.M… and Baudrichard’s Ecstasy from the late 1980s, Duchamp’s readymades are subjected to transformations that highlight the problematic use of the readymade in the commodity art of the era: in the latter piece, a gilded urinal sits atop an ironing board; water is pumped through it from a bucket in a closed, self-referential loop. After Warhol’s canny exacerbation of the emerging image of the commodity, and the focus on the “picture” in late-1970s Appropriation Art, the commodity art of the 1980s focused on objects once more, but this time on objects devoid of the Duchampian tension between sign and thing, between a utilitarian object and the meanings projected onto it; these objects were programmed from the beginning to signify, to create value through the theological whims of their designed interplay.
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In a text written in response to the upheavals of the Russian Revolution and the early Soviet avant-garde, Carl Einstein claimed that tradition “piles up in the object”; that the object is a “medium for passive thinking,” bound to tradition and bourgeois property relations; and that in order to “assert the human person, objects, which are preserve jars, must be destroyed.” Going so far as to state that “every destruction of objects is justified,” Einstein proclaimed a “dictatorship of the thingless.”1 Einstein’s text seems to reflect simplistic narratives in which modernity is virtually synonymous with a purist, idealist suppression of the thing. Of course, such idealist tendencies did exist, but so did opposition to them. As if responding to Einstein’s quasi-Suprematist essay, Adorno once remarked that “someone who looks upon thingness as radical evil, who wants to dynamize all that exists into pure actuality, tends to be hostile to otherness, to the alien—which has lent its name to alienation, and not for nothing.”
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In modern art, the increasing resemblance of art objects to everyday objects raised the threat of eroding of any real difference between works of art and other things. Barnett Newman railed against both Duchamp’s readymades and “Bauhaus screwdriver designers” who were elevated to the ranks of artists by the Museum of Modern Art’s doctrine of “Good Design.” The danger for art was the same in both cases: the dissolving of the dividing line between works of art and everyday objects. Just as ancient art proper should never be confused with the craft of “women basket weavers,” modern art should never be confused with a screwdriver or urinal. In the 1960s, Clement Greenberg would also worry that a blank sheet of paper or a table would become readable as art, that the boundary between artworks and “arbitrary objects” was eroding. While not evincing any Modernist anxieties about readymades, Paul Chan’s recent assertion that “a work of art is both more and less than a thing” shows renewed concerns regarding such an assimilation—in a context marked, until quite recently, by an unprecedented market boom in which works of art seemed to be situated in a continuum of luxury goods spanning from Prada bags to luxury yachts.
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We’re not going to pull the death of the author on you again. No, not that again! No, we’re not going to say anything about it, nor speak in favor of therapeutic endeavor, nor on the possibility of cardiac massage or euthanasia. We’re going to approach the question from an entirely different perspective, which is that of processes of subjectivization and their relationship to power. The problem at the moment is not so much that of knowing whether the paradigm of the disc jockey may be extended to the situations of all contemporary creators, or whether any spectator/reader, sovereign by means of his or her zapping, short-lived attention, is comparable to any celebrated artist. The crisis, which must be spoken of, is vaster and no doubt older; it reached its height in the twentieth century but its convulsions are shaking us even today. We are speaking of the crisis of singularities.
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Art is a social object. From the rise of a liberal market economy through the build-up and ubiquity of the “middle class,” art has matched and excused itself with the social conditions of its production. The rise of the “industrialized arts” gave way to lofty notions of art-after-object as late capitalism approached, all the while explaining itself as obligated to echo existing cultural conditions rather than move to shape them. Where are we left now? Art and arts pedagogy has become so inextricably linked with a variety of interpretations on the Conceptual art doxa that it would be impossible to argue against any artistic gesture being automatically tied to its reception and the language surrounding it. At least from a historical perspective, Conceptual art assured its own legacy by the overwhelming volume of language produced within and around it at a time when summary-through-language was the easiest means of disseminating an object (profoundly simpler, even, than reproducing a photograph).
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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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