Selection as an Object (2013), by Jan Robert Leegte
grey, imagery, internet, object, random, selection, single-serving-site, url, wallSunday, April 28th, 2013
With a characteristic flourish of perversity linking painting to pasta, Martin Kippenberger identified the most important problem to be addressed on canvas since Warhol in an interview of 1990–91: “Simply to hang a painting on the wall and say that it’s art is dreadful. The whole network is important! Even spaghettini . . . . When you say art, then everything possible belongs to it. In a gallery that is also the floor, the architecture, the color of the walls.” If we take Kippenberger at his word, a significant question arises: How does painting belong to a network?
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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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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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http://www.artnet.de/artist/425164993/julieta-aranda.html
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