Archives for category: practice

williams-web
I’ve just discovered an interesting artist, Alan Uglow, thanks to an article by Gregory Williams in The Brooklyn Rail (Image courtesy of Brooklyn Rail) The painting on the right is from 1994, the serigraph “portrait” of the painting is from 2000.

This was going to be about Uglow and me and possibly Gerhard Richter and how copying your own work is a way forward from appropriation, the arbitrariness of subject matter, and the general flatness of everything. Then I got upset.

The problem started when I searched for Sherrie Levine to confirm she was the one who did rephotographing. That’s when I stumbled on this painting of hers, part of a series completed between 1987 and 2002. This particular one is from 1988.

Sherrie Levine plywood

So why am I upset?

I made these two plywood knot paintings in 1993, and called them The Things at the Edge of the Universe 1 and 2, 45″ x 50″ and 15″ x 26″.

edguniv93 45x50

thgsuniv93 15x26

So of course they have something to do with appropriation and how it is related to the difficulty deciding on subject matter when all things seem equal. They are ‘found’ compositions to some extent. All I had to do was colour them in.

We’re living on a very smooth plain, it’s difficult to find things sticking up enough to warrant sincere attention. This also has a bearing on attitudes to copyright, which is the reason everything I publish has been under

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This work is licensed under a Creative Commons Attribution 3.0 Unported License.

But there is more. These two paintings are not just about appropriation, the lack of reasons and commitments, and the act of choosing itself. The latter two were well covered by Warhol and Duchamp respectively. The first one, appropriation art, is mainly a rehash of Warhol and Duchamp’s ideas taken to their end point. When youthful spite subsides, it’s time to respect your tradition. That’s the only way to change it. (T. S. Eliot, more or less.)

These two paintings have rounded corners, mildly suggestive of cathode ray tubes, what TV’s looked like in 1993. They are covered in very scratched quarter-inch plexiglass which elevates visibility to a second simultaneous picture plane. The plexiglass has a gridded array of holes drilled in it for finishing nails and the occasional screw. The grid is not square with the sides of the work, which gives the grid some tilt, but no vanishing point.

The nails hold the layers together, but they are also visible objects that travel through all the virtual objects generated with paint and scratches. Nails as wormholes perhaps, the things at the edge of the universe maybe – and all along we thought it was the painted knots. “Ha ha”, as Bosse-de-Nage the dog faced baboon would say. (Please refer to Alfred Jarry’s Exploits and Opinions of Dr. Faustroll, Pataphysician).

For the most part I don’t mind obscurity, but there are times when it’s frustrating. Frustrating because I feel compelled to defend and explain my work when I come across things that look quite similar – plywood knot paintings for example. But as Mosheim apparently said, “Renown is a source of toil and sorrow; obscurity is a source of happiness” [I got this from  J. W. Von Goethe, Conversations with Eckermann (Washington and London: M. Walter Dunne, 1901), p. 6. And I have no idea who Mosheim is.]

Thankfully, I think it’s possible to feel schadenfreude for my own misfortune. Grimly satisfying wound licking isn’t half bad. While flattering myself that my work measures up to his, I can easily imagine myself in the circumstances of Kurt Schwitters. He said we shouldn’t worry about his obscurity and poverty because he knew very well how important he was. And he is important – his shadow continues to grow, just as Picasso’s shrinks. Therefore, I will not be bothered by the fact that I seem to have made a career of being overlooked and underestimated.

mz-231-miss-blanche-1923
http://www.wikipaintings.org/en/kurt-schwitters/mz-231-miss-blanche-1923

1923 – and it contains seeds of almost all the ‘retinal’ art that follows. (“Retinal” is a reference to Duchamp’s pejorative term for all art that isn’t ‘conceptual’, for lack of a better word. It seems to me though, that visual art would use a retinal vehicle.) And looking at this one humble collage from 1923, I know I have a lot of work to do. The insidious influence of theory still drives me, I’m not retinal enough.

Sherrie Levine has made her career as an “appropriation artist”. She came to my attention in 1980 when she rephotographed pictures by Walker Evans and showed them as her own. It was a brilliant choice because Evans was such a damned earnest photographer, living in a time when artists really thought they were making a difference (aesthetic, political or both) – Schwitters, John Heartfield, Rodchenko, and so on. Levine’s move was a refreshingly bitter thing to do.

I’m sympathetic with appropriation, and in the 1970’s I tried my hand at it with a series of one-piece collages. From time to time, from 1976 to 1999, I tore things from newspapers, magazines, brochures, and maps that appealed to me, mounted them and signed them. These two are both coincidentally from 1979. I picked them because they look nice on my computer screen.

collage 1979

collage map 1979

Seeing that map once again makes me think it would make a great painting – a little bit of a Richard Diebenkorn Ocean Park Series thing going on.

Richard_Diebenkorn's_painting_'Ocean_Park_No.129'
From http://en.wikipedia.org/wiki/File:Richard_Diebenkorn%27s_painting_%27Ocean_Park_No.129%27.jpg

My use of appropriation was sour grapes and cleverness to some extent, but it still had a hint of vicarious escape from media saturation in it. I took back the initiative, the choosing, I was less of a passive consumer. That was the do-good, Schwitters part, but that’s hardly adequate.

Appropriation is basically a rehash of Conceptual and Pop art. It is the blindingly obvious thing to do after Duchamp and Warhol. It’s also a one-trick pony to establish an art career – but if you keep doing the same thing for long enough, you’ll probably get famous. Morris Lewis demonstrated it and General Idea satirized it. As far as appropriation goes, I couldn’t be bothered with anything more than some scrap booking – there are so many other things to think about.

So much for being vexed, and onto the matter of copying your own work. I have three rules for art making: It needs charm, it acknowledges its roots in a tradition, and it contains some other idea, hopefully a new way to see or understand something. That’s a tall order, and I know I don’t always succeed.

In 1977 I propped a book on the arm of a chair. It was open to a photograph of Marcel Duchamp taken by Alfred Stieglitz and I photographed it. I then signed and dated the photo. If art were physics, then Duchamp’s Law would be, “The art of a thing is the choice.” I chose Stieglitz’s photo to be my art.

Levine’s photos of Evan’s photos are more pointed – they’re just the photos with no surrounding context, they’re about appropriation, pure and simple. My photo is polluted with context: the image, the book and the chair in my living room – frames within frames. Besides appropriation, it’s also about my sense of being on the outside, looking through a window into the art world, like watching a family dinner while standing in the snow. Art students sometimes feel that way, very Dickens.

Duchamp 1977
I also enjoyed signing the front – photographers rarely do that.

I 2000, I photographed my photograph and printed it on enough paper to write a screed. It was intended to be amusing like my Artist Statement from a previous post.

Duchamp 2000

It says, “I don’t think Jeff Koons and Sherrie Levine are Postmodernists. I see them as Academic Modernists, Duchamp’s epigoni reworking the readymade concept ad nauseum. My student work of 1977 reflects the same concerns: I accepted what I was taught about permissible museum-grade transgression. To a certain extent, Modernism seems to have been about the quiddity of art itself. Assuming this problem has been solved, and as far as I know, it hasn’t, the next logical step is the quiddity of quiddity. Unfortunately this issue is extremely abstract, and artists are better applied than theoretical philosophers. Instead, let’s suppose for a moment that some point would be served if we were to force historical facts into a dialectical process. This granted, the next dialectical step is to reconsider the ideas negated by Modernism. Notwithstanding De Stijl and Earthworks, (because historical facts must be carefully chosen) the negated ideas are the Beautiful and the Sublime. The other next dialectical step is to chose the particulars of Modernism which need to be negated. Let these be transgression and the logical model of art practice. Therefore, I am pleased to announce that my dialectical thinking has discovered the possibility of a post Modernism. It only lacks a name.”

This definitely illustrates that I had developed some hostility towards theory.

Not much more to say. Here are three related works:

barrel collage 1979
One-piece collage, 1977.

barrel drawing 1999
Pencil drawing, 1999.

barrel photo 2000
Photograph, 2000.

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newarch1980
Allow me to justify myself and feel validated. Yes indeed.

In the comments on my post the other day, The Elevator Speech, I said, “It’s the unexpected good result that causes the artists’ high, which, in my opinion, is way better than the runners’ high”. There’s nothing like a momentary thought that you just made something perfect. That’s a good day. You just want to do it again. And I inevitably fall for the idea that it wasn’t an unexpected good result at all, and in fact, I had cleverly planned the whole thing. It’s best to shake that before you start the next project, otherwise second rate crap is on the horizon.

I just read “A Conversation with David Foster Wallace” From The Review of Contemporary Fiction Summer 1993, Vol. 13.2, By Larry McCaffery. I follow livelysceptic, and the post Stargazing, had a comment by someone else I follow, Dyssebeia. The comment had a link to the DFW interview. That link is also at the bottom of this post as a footnote. I like footnotes.

Here’s what Mr. Wallace had to say, “But you’re talking about the click, which is something that can’t just be bequeathed from our postmodern ancestors to their descendants. No question that some of the early postmodernists and ironists and anarchists and absurdists did magnificent work, but you can’t pass the click from one generation to another like a baton. The click’s idiosyncratic, personal. The only stuff a writer can get from an artistic ancestor is a certain set of aesthetic values and beliefs, and maybe a set of formal techniques that might–just might–help the writer to chase his own click. The problem is that, however misprised it’s been, what’s been passed down from the postmodern heyday is sarcasm, cynicism, a manic ennui, suspicion of all authority, suspicion of all constraints on conduct, and a terrible penchant for ironic diagnosis of unpleasantness instead of an ambition not just to diagnose and ridicule but to redeem. You’ve got to understand that this stuff has permeated the culture. It’s become our language; we’re so in it we don’t even see that it’s one perspective, one among many possible ways of seeing. Postmodern irony’s become our environment”. FN1

There are a few things to discuss here. First off, the artists’ high and the click refer to the same thing. Secondly, DFW and I seem to be in agreement about Postmodernism being unhealthy. If you’re interested, I go on about that in The Communist Manifesto without Nouns. And for more on the subject, here’s the Editorial from Wegway, issue one, 1995, back when it was a photocopied, folded and stapled zine.

EDITORIAL

Did you know that when I was a kid, I made a neighbourhood newspaper with an Underwood typewriter and carbon paper? The print run was, I think, around 5 or 6, and a couple of the copies were pretty hard to read. When I was 15, two friends and I took our life savings (I worked part-time in a public library for 90 cents an hour) and we bought a used Gestetner ditto machine. We published an ‘underground’ magazine called Karma and sold it on the streets in Yorkville (that was Toronto’s ‘Haight-Ashbury’ area in the days of Hippies). Using the same Underwood typewriter as before, I wrote concrete poetry under the pseudonym of Lenny Ankersfeldt. Now is almost 30 years later, and now is Wegway. As W. S. Burroughs says, “Isn’t life peculiar?”. But enough of maudlin wool-gathering.

I have been wondering why art has become so puny and irrelevant. It may be because art is about too many things these days. Art is so distended with content, it has de-materialized into an infinite balloon of cultural æther. Oddly, our present situation is also like the old saying, “A very tiny baby can easily get lost in its bathwater”. Obviously then, when things get either big enough, or small enough, they become invisible. It is time we learned that trying to force relevance, inevitably leads to kitsch. And it is time to remember, that if you would just stop being a wise-ass for a minute, we would all agree that kitsch is bad.

I have also been wondering why no one since Arthur Cravan has gone on record saying something tactless. Are we all filled with so much self-pity for our irrelevance, that we want to leave our pathetic little careers unthreatened? I realize that our pond is small: That is why we submit to civilization and its discontents. Perhaps that is why nobody will say something like, “David Salle’s paintings are the cloying dwarf offspring of that empty man, that thief and charlatan, Picasso”. You will notice that I also prevaricate in my saying of such a thing. I believe that this is an era of minced words because outside of our art-confinement, nobody cares. That is how unimportant art has become. Since no one else cares, we need to flatter ourselves, and show feigned support for each other although we know in our innards that we and a few others are good, while the vast majority are “salon painters” or some other fatal thing. This fawning has the additional side benefit of inducing wealthy idiots to divert some of their money to art instead of baseball cards. If we really cared, we would honestly say what we think of our peers, and we would tell the world that its money belongs in hell. If art is real, then it is serious.

The Modern world worries everybody; it is not just a problem for silly artistes. That is why the L’il Abner / Beverly Hillbillies myth is so touching. We want an Eden that has not been bothered by the Modern. That is also why the science-fiction theory of “Post Modernism” is so enticing. Jed Clampett and Post Modernism are both wish fulfilment fantasies. There is no Post Modern perception, nor is there a Post Industrial world. Our present mode of perception (assuming there is such a pretentious thing) began with the camera obscura and was confirmed for all in 1839 with the invention of photography. Dirty industry is merely sliding out of Western sight into the Third World. Beware of Marie Antoinettes of theory who rush to declare the new era of the Post Modern and the Post Industrial.

Things are the same as they ever were, only worse. It will have to get much worse yet, before there is a radical change. We are nowhere near a critical mass, and nowhere near the magical point where an epiphenomenon might pop up. Now the Modern is pervasive enough to be opaque. We cannot see outside the virtual. Everything is subsumed. Here is your challenge: Do not give up on Modernism; it is yours; take it back from the cosmetics manufacturers and the advertisers. Take Modernism back from your television set and your personal computer. Art is becoming irrelevant because artists are losing their vision. I have decided that I am not an artist: It has become a foolish thing to be. There is no dignity left in the word ‘artist’. It has become no better than ‘shopkeeper’ and ‘poseur’. I am not an artist because I am not nothing. Wake up. Fight back. Jobs, entertainment and apartments darken our souls. Throw away your television. Cancel your newspaper subscription. Dump theory. Embrace practice. In a couple of months you will begin to realize what you are in. You will begin, once again, to see the difference between double entendre and self-consciousness.

S. E. Armstrong

I greatly admire David Foster Wallace’s writing. I feel validated that we agree on some points, this in spite of the fact that he will always be the better writer. I have pencil drawings to fall back on.

FN1
http://www.dalkeyarchive.com/book/?fa=customcontent&GCOI=15647100621780&extrasfile=A09F8296-B0D0-B086-B6A350F4F59FD1F7.html

Image – Steve Armstrong, The New Architecture, an aerial perspective, graphite and coloured pencil on paper, 8″ x 10″, 1980.

comic
The other day I mentioned to a friend that I’ve been writing a blog. Naturally enough, he asked me what I write about.

I froze – I had no idea how to put it into a couple of sentences, especially since I was working on The Communist Manifesto without Nouns at the time. Next time I will be prepared – a condition I very rarely experience. So here’s the answer to that question:

I mostly write about the relation between a visual artist’s work and their explanations of it, and how theory can affect practice. Artists explain their practice to both themselves and others and they need to take care that their non-visual thinking does not contaminate their work through worry about the implications of their justifications and contextualizations. Concerns about a successful career are often the culprit, although not always. Regardless of your line of work, it’s easy to baffle yourself. Examine your thinking while you work. Are you thinking about how other people will react to it? That could lead to second rate work. Are you thinking about how this could be the best piece ever, as long as you don’t screw it up? This is the right track. It should be meant to please you, and nobody else but you. Strangely enough, that will give it the furthest reach. I don’t think Shakespeare or Mozart were worried about the critics, or the guy next door.

Here’s a shorter version, assuming you plodded through the one above: I write about how artists can weaken their art because of their concerns about things like their career. I also write about other things that interest me, but the first thing still comes up from time to time.

And on that subject, this is a perfect time to post a Krendallgraph by the illustrious Wm. F. Krendall (apologies for the image quality, I only have a low resolution PDF of the final edit of issue 7, Fall 2004 of my presently defunct magazine Wegway Primary Culture (It was an appropriate sized file for emailing between the Art Director and me, the editor, in an era before Dropbox and the like) (and further apologies if you click that link because the website for the new version, Wegway 2.0, is incomplete, and basically non-functional, but there is some interesting stuff there, including, believe it or not, the proposed method of payment of contributors and the fine print)).

On my computer anyway, if you click on the images in my posts, they get big enough to actually read.

Edugraph

Karl_Marx

It’s time to let some other members of the Institute have their say.

André Questcequecest finished a book in 2010 after ten years of occasional work. Wm. F. Krendall provided the introduction and I added a preface. It will probably find its way into the Institute’s giant omnibus – working title, The Documents of the Institute for the Separation of Theory from Practice, which is still on a drawing board somewhere.

I’m pleased to present Questcequecest’s book here in its entirety, a small portion in this post and the balance on a linked page. This is a world premiere. Very exciting. Yes.

And by the way,

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This work is licensed under a Creative Commons Attribution 3.0 Unported License.

istp comicscode
The Communist Manifesto in English
With All Words Functioning as Nouns Removed
Except for the Title, Preface and Introduction
In order to Make It Formally Consistent
With the Theory of Dialectical Materialism

Short Title: The Communist
by
André Questcequecest 2001-2010

with a preface by
Stephen Eric Armstrong

and introduction by
Wm. F. Krendall

Preface

For the most part I don’t find conceptual art very interesting.

The idea that generates a conceptual artwork is the salient part, and once that idea is understood, the experience of the resultant work often feels redundant, unnecessary or even a bit “hot”, to use that word in Marshall McLuhan’s sense. I also suspect that on occasion, the exhibited objects of conceptual art are for the most part, ingenuous commodities. Naturally enough, we all have to make a living, but to paraphrase Marx, commercial relations falsify human relations, and as he said of paid journalists, himself included, writing for money is its own punishment.

Years ago, as I became aware of “Postmodernism”, I had an idea to make scaled down copies of Tatlin’s Monument to the Third International as table lamps. They were to be called The Lamp of Postmodernism and I wanted them to be cast in bronze, as this would suggest a formal repudiation, perhaps through feigned ignorance, of the constructivist ideas involved in Tatlin’s work. I still might do it someday if I find the gumption and the money.

I think my idea is conceptual art, and I actually find it pretty interesting, so it might be worth making. But I may only feel this way because I thought of it. Hopefully the lamp, besides actually being useful as a lamp, is sufficiently pointed or poetic to be worthy of existence. It’s a serious decision after all. There’s already a lot of art in the world – no need to fill it to the brim.

At the least, I think the lamp communicates my take on post Modernism fairly well: Like all nihilism, post Modernism as an art practice, is unhealthy. Nietzsche said that (the part about nihilism and ill health). The desire for a better world becomes just so much grist for the mill.

And besides this, the dark times in twentieth century Europe that lead to the thought that poetry is no longer possible, also gave us horrific connotations concerning lampshades. I hope the callousness is apparent.

I have yet to make the lamps but I did make a rubber stamp image of the lamp in 1995 and produced an edition of “prints” in 1999. No one has ever accused me of being diligent. Yes, I’m a dawdler.
Steve Armstrong
The Communist Manifesto with all words functioning as nouns removed is pretty much unreadable and I would recommend that you don’t even bother trying. Well, maybe a page or two to get the general idea, but that would be more than enough because it won’t get any better further along. It’s a meaningless text that isn’t meant to be read. It is only meant to exist. It’s basically a joke about a particular absurdity I think André Questcequecest found in Marxist theory and it’s an unreadable waste of paper except to the extent that the gesture has been made visible.

Unlike The Communist, “The Magnetic Fields” (1919) by André Breton and Philippe Soupault is enjoyable to read. This is probably because of its failure as strict automatism. Breton and Soupault wrote quickly in order to access their “unconscious” and they did not revise or edit the text – they wished to avoid any stylistic and aesthetic considerations in the writing. I don’t think anyone has ever called it Fauve Literature, but I’m happy to do so.

Of course, it is not entirely possible to avoid all stylistic and aesthetic considerations. One’s taste will be an unseen guide and the decisions that generated the text can be imaginatively guessed. In the case of Breton and Soupault, I find their thinking charming. I feel acquainted with their working minds just as Blake welcomed Milton into his home. The Communist, on the other hand is merely the product of a process, a case of complete automatism. The result is much less charming. As a rule, conceptual art isn’t much to look at.

To illustrate the failure-success of “The Immaculate Conception”, here is a quote:

A perfect odour bathed the shadow and a thousand little scents ran up and down. They were thick circles, ravaged rags. Millimetres away, the endless adventures of microbes were perceptible. Style of cleansed cries and tamed visions. The brief puffs of smoke fell furiously and in disorder. Only the wind could absorb this living peat, these paralysed contrivances. The wild races, the bridge of delays, the instantaneous brutalizations were found to be joined together again and mixed with the blue sands of modernized pleasures, with sensational sacrifices, with the fleet flock of elect narcotics. There were the serious songs of sickly street alters, the prayers of merchants, the afflictions of swine, the eternal agonies of librarians.FN1

As an “executive summary” then, this book needed to exist and never be read, as it hints at the difference between practical things and art things. In Zurich, Lenin was acquainted with the dada artists at Cabaret Voltaire, and when he left for revolution in Russia, he chided them for not doing something useful. I’d like to write a play about that.

Stephen Eric Armstrong

FN1 Andre Breton and Philippe Soupault, “The Magnetic Fields,” The Automatic Message, David Gascoyne, Antony Melville, and Jon Graham trans., (London: Atlas Press, 1997), p. 83.

Introduction

In his book, Marxist Esthetics, Henri Arvon explains Marxist doctrine with quotes from V. I. Lenin and George Lukács. I would like to reproduce two of his paragraphs and insert my own commentary. The quoted words appear in bolder type. The quote is continuous, without breaks or changes of order, thus Arvon can be read without my interruptions by reading only the bold type.

According to Marxist doctrine, essence is the sum total of the principal internal aspects of a process, whereas phenomena are the immediate outward expression of this process. The essence and phenomena are thus both related to the same process, and in this respect they are interdependent and indissociable. Lenin compares the essence to a deep current, and phenomena to waves and swirls of foam that disturb its surface. “The foam [is] on top and the deep currents below. But the foam is also the expression of the essence,” he states in his Philosophical Notebooks.

In my opinion, Marxist essence, “the sum total of the principal internal aspects of a process,” is merely a different way to refer to the potential explanation of a process. The essence of a process is what that process is doing. In addition, a preceding essence is similar to a cause which is, of course, just a different kind of explanation. Lenin’s interpretation differs – essence and phenomenon have equal status as actual things in the world. Ontologically speaking, internal aspects are not much different from external aspects (phenomena) – as Lenin says, deep currents versus disturbances on the surface – they’re both made out of water. I am left to wonder though, how an internal aspect can be an aspect at all, because it is concealed, invisible.

The prime task of Marxist esthetics, therefore, is to re-establish the dialectical unity of the essence and the phenomena, in contradistinction to the tendencies of bourgeois esthetics, which disregards human totality and makes of the essence and phenomena two different levels of consciousness.

Waves and foam are visible but deep currents are not. A bourgeois aesthetics might regard these deep currents as something that is theorized, surmised, supposed or deduced, whereas the phenomena of waves and foam are the things that are seen or perceived. These are quite rightly “two different levels of consciousness,” in spite of the fact they both concern the same process. The process is indeed a totality but the consciousness of it requires division by mental function – for instance sensation, perception, and cognition. The “human totality” to be presented in a work of art will be experienced by a total human who will, no doubt, be tempted to divide his consciousness in order to understand what is being experienced.

According to George Lukacs, art must “provide an image of reality in which the counterpointing of phenomenon and essence, the exception and the rule, immediacy and the concept, etc., is so intimate a blend of the two opposites that they totally intermingle and form a spontaneous unity in the immediate impression we have of a work of art, constituting for the person experiencing them an indivisible unity.”
FN1

This is, of course, what Bertolt Brecht was attempting to do in works such as The Three Penny Opera. If internal aspects become something that is experienced like the phenomena they are associated with, and thus form a “spontaneous unity”, then there could well be internal aspects of internal aspects, and so on, an infinite regress, which at some point, I suspect, encounters an agenda for social engineering. As Tristan Tzara says, “Dialectics is an amusing machine that leads us (in banal fashion) to the opinions which we would have held in any case”FN2. One thing is clear: Nouns can be misleading in that a rigorous application of Marxist theory leads to the conclusion that they all refer to an infinite regress of some sort.

André Questcequecest has decided to rewrite The Communist Manifesto to make it formally consistent with the theory behind it, a theory that seems to imply that all things are a process and thus more like verbs than nouns. But even verbs imply a thing performing the action, or having it performed on them.

Interestingly, removing the contradiction between form and content has mostly served to cause sense and nonsense to exchange places. This demonstrates that The Communist Manifesto is politics and not art or science. And more importantly, that art requires a fairly tight relation between what it wants to say and how it says it – content and form. But naturally enough, that’s what I thought in the first place.

Wm. F. Krendall

FN1 Henri Arvon, Marxist Esthetics, Helen R. Lane, trans., (Ithaca and London: Cornell University Press, 1973), p. 50

FN2 Tristan Tzara, “Dada Manifesto, 1918,” Dada Almanach, Richard Huelsenbeck, ed., M. Green, D. Wynand, T. Hale, B. Wright, A. Melville, and S. Barnett trans., (London: Atlas Press, 1993) p.127.

The Communist

A is haunting — the of. All the of old have entered into a holy to hunt down and exorcise: and and French and German.

Where is the in that has not been denounced as communistic by its in? Where the that has not hurled back the branding of against the more advanced, as well as against its reactionary?

Two result from this:
I. Is already acknowledged by all European to be a.
II. Is high that should openly, in the of the whole, publish their, their, their, and meet this nursery of the of with a of the.

To this, of various have assembled in and sketched the following, to be published in the English, French, German, Italian, Flemish, and Danish.

I.
and

The of all hitherto existing is the of class.

And, , and, and, in a, and, stood in constant to, carried on an uninterrupted, now hidden, now open, a that each ended, either in a revolutionary of at large, or in the common of the contending.

In the earlier of, we find almost a complicated of into various, a manifold of social. In ancient we have, , , ; in the Middle, feudal, , , , , ; and in almost all of these particular, again, other – subordinate.

The modern bourgeois that has sprouted from the of feudal has not done away with class. Has only established new, new of, new of in of the old.

If you’re interested, the rest is here, proof positive André Questcequecest actually completed the task. You’ll probably recognise the last paragraph.

The actual work by Marx and Engels can be found here.

SELF-SERVING ADDENDUM

In 1978 I made a pencil drawing called, Under Construction: The Gardiner Expressway looking East Towards Jameson.
Here was something that could put Toronto on the map.

Tatlin Toronto

ISTP logo

Charles Harrison said, “There are reasons for caution when some work seems caught too readily in the available critical discourse”*. This statement alone, suffices to make Harrison an honorary member of the Institute for the Separation of Theory from Practice. What follows is an explanation of the ISTP first published in Wegway Primary Culture, issue 2, 1999:

I do not want to be a conceptual painter and that is why I established the Institute for the Separation of Theory from Practice (ISTP) in 1999. There was some haste in the arrangements so that it could participate in the Twentieth Century. The Institute is dedicated to uncovering works of art festooned with extrinsic theoretical ideas. This process is really quite simple: When I look at a work of visual art, I examine my mental activity and note whether I am simply taking it in and thinking about it as it is (or more specifically, does it seem to concern a way to be visually interesting?) or whether on the other hand, I am reading the work of art into a context which I have brought to the experience (in other words, am I prompted to deduce an idea that is more easily articulated than visual interest?). It is usually the case that both elements are present to a certain degree, as many artists are well read, sophisticated thinkers, but it is important for me to note which aspect I notice first, and which the work of art seems to be steering me towards. If it is the latter (the contextualizing and easily written about), then I am confronted with a work that does not meet ISTP standards. I have to carefully examine my own work, as well as my colleagues’ here at the Institute, to ensure it meets the standards. I examine other people’s works for fun and advice.

*Charles Harrison, “On Pictures and Paintings” in Essays on Art & Language, Basil Blackwell, Oxford 1991, p. 231.

ISTP Cyclops Octopus

The Cyclops Octopus – Symbol of Intensity

The Institute’s Creed

Art is carried in a net of tropes and appearances. This will not worry me. I will not try to fix it with irrelevant doodads.

ISTP pail

The Pail – Symbol of Erudition

The Institute’s Motto

The Institute is about make-believe: thinking like a child with the sophisticated ideas of an adult.

steam generator #6###

The Steam Generator – Symbol of Determination

The Institute’s Mission

Discourage pandering.

Unanimously approved by the ISTP Executive Council of Twelve:

Lenny Ankersfeldt,Stephen Eric Armstrong, Karen Eliot, Emily Frazang, Wm. F. Krendall, Harriet Lemonjello, Marjory Merz, Pete Nietzsche, Larch Punin, André Questcequecest, Nora Tenzi, and Celestine Vanestric

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