Art

"What is the significance of viewer participation in your work? It has to do with kinetic art. Kinetic art has very much to do with the interaction between spectator and art. In the second half of the ’50s, this became a big international movement. When I moved from painting to connections within media, this came through in the first work, which was an exhibition of found cardboard pieces. It was a turning point for me. The world itself, the industrial fabricated world, could stand for the man-made world of art."

"Space and time are the only forms on which life is built and hence art must be constructed... The realisation of our perceptions of the world in the forms of space and time is the only aim of our pictorial and plastic art... We renounce the thousand-year-old delusion in art that held the static rhythms as the only elements of the plastic and pictorial arts. We affirm in these arts a new element, the kinetic rhythms as the basic forms of our perception of real time."

"There are moments when Caterina is Duchampian with the digital medium, as in “UFOp (Unidentified Flying Objects Poetry)” (1999) and in “Poem in Red” (2004). You can think of Davinio’s work as something resembling the imagination without wires and the Words in Freedom, the second phase of the Italian Futurism (from 1909 to 1914), because she retrieves this technique and applies it in the digital realization of her videopoems, net poetry, in the structure of Karenina.it."

"The shape and direction of video art's accelerated growth, since virtual nonexistence in the mid-'60s up to the present, has been influenced primarily by the priorities of major funders-the New York State Council on the Arts, the Rockefeller Foundation, the National Endowment for the Arts, among others . It has matured without the bevy of individual collectors who support more established forms such as painting and sculpture. Within video's media arts centers and funding organizations, there are many advocates, administrators, and curators who provide an infrastructure which enables artists to produce and distribute work, often doing so with little publicity or recognition. In this realm, Howard Wise stands out as an individual benefactor who preceded and has supplemented private foundations and public monies. He has been a central figure in the visibility, production, and acceptance of video art. For almost 20 years, he has been one of the few patrons of video art."

"When I started in video I was one of two or three dozen video artists in 1970. And now, to paraphrase Andy Warhol, everyone's a video artist. Video, through your cellphone and camcorder, has become a form of speech, and speech is not James Joyce. It's great, and to be celebrated, but it has to find its own level."

"I make installations and the final result is a video projection and the photograph. If I didn’t make video projections, then call me one thing; if I didn’t make photos, then call me another. I’m in between an installation artist, video artist and photographer. And when you work with nude bodies, you’re immediately called a pornographer or a fashion photographer."

"While aesthetics generated by movement can be traced back to ancient wind chimes, the beginning of kinetic art is associated with avant-garde experimentation of the early twentieth century. The generally acknowledged starting point is Naum Gabo’s 1920 publication of the realist manifesto and his exhibition of Virtual Kinetic Volume in the same year. Kinetic art explicitly introduced the temporal dimension into art, and movement was incorporated into works hung and framed as conventional paintings, freestanding sculpture both in and outside the gallery, machine works, and installations at a range of scales. With Alexander Calder’s exhibition of mobiles in Paris and New York in 1932, the genre received heightened exposure. He dominated the pre-war period with a series of developments on the mobile theme, while the most prolific period for kinetic art was during the 1950s and 1960s. In addition to the continuing popularity of Calder, prominent artists include Schoeffer, , Len Lye and George Rickey."

"...distinctive manner which permits the grouping of works into related categories."

"...any distinctive, and therefore recognizable, way in which an act is performed or an artifact made or ought to be performed and made."

"We do not exactly know the sociological reason for reverence for the past; it may be rooted in tribal and famly solidarity or in the endeavour of the privileged classes to base their privileges on heredity. However that may be, the feeling that what is old must be better is still so strong that art historians and archaeologists do not shrink even from historical falsification when attempting to prove that the style of art which appeals to them most is also the oldest."

"Courses were offered in such fields as nineteenth-century black history and Hispanic-American folk art. The activists made a peculiar claim for these classes. They insisted that the courses would alleviate the cultural anxiety of nonwhite students by permitting them to stay in touch with their home culture. The perspective gained in the classroom or the library does indeed permit an academic to draw nearer to and understand better the culture of the alien poor. But the academic is brought closer to lower-class culture because of his very distance from it. Leisured, and skilled at abstracting from immediate experience, the scholar is able to see how aspects of individual experience constitute a culture. By contrast, the poor have neither the inclination nor the skill to imagine their lives so abstractly."

"[Folk art, consists of] work done by ordinary people in the course of their lives, work seldom thought of by those who make or use it as art at all."

"Folk art signifies the poetical, musical, and pictorial activities of those strata of the population which are uneducated and not urbanized or industrialized. It is of the essence of this art that those who keep it in being are not only passively receptive, but normally are creative participants in the artistic activities, and yet do not stand out as individuals or claim any personal authorship of the productions. "Popular art" on the other hand is to be understood as artistic or quasi-artistic production for the demand of a half-educated public, generally urban and inclined to mass-behavior. In folk art, producers and consumers are hardly distinguished, and the boundary between them is always fluid; in the case of popular art, we find on the contrary an artistically uncreative, completely passive public, and professional production of artistic goods strictly in response to the demand for them. It is indeed a striking fact that folk art, especially folk-poetry, emerges from the ranks of those who enjoy it, whereas popular songs--the street-ballads and popular "hits" — derive from professionals belonging to and spiritually dependent upon the upper classes."

"The notion of style has long been the art historian's principal mode of classifying works of art. By style he selects and shapes the history of art."

"It is said that my art has some typically Nordic features: the curving lines, the convolutions, the magical masks and staring eyes that appear in myths and folk art. This may be. My interest in the dynamics of Jugend style probably also comes into it."

"The subject of industrial design is one of three important practical co-related subjects which should be taught in public schools, and to which practice and skill in drawing should be applied. Satisfactory results in this subject, however, depend entirely upon the manner in which it is taught. Instruction in industrial design means a clear presentation of the principles which obtain in the construction and harmonious arrangement of geometric form for decorative purposes, the proper use of plant forms in ornamental arrangements, and the principles of good taste to be found in the great history styles of art."

"There are men who live contented through they live without decorum. Others suffer as if in agony when they see around them people living without decorum. There must be a certain amount of decorum in the world, just as there must be a certain amount of light. When there are many men without decorum, there are always others who themselves possess the decorum of many men. These are the ones who rebel with terrible strength against those who rob nations of their liberty, which is to rob men of their decorum. Embodied in those men are thousands of men, a whole people, human dignity."

"Whatever is contrary, bonos mores est decorum, the principles of our law prohibit, and the King's Court, as the general censor and guardian of the public manners, is bound to restrain and punish."

"If in some smothering dreams you too could pace Behind the wagon that we flung him in, And watch the white eyes writhing in his face, His hanging face, like a devil's sick of sin; If you could hear, at every jolt, the blood Come gargling from the froth-corrupted lungs, Obscene as cancer, bitter as the cud Of vile, incurable sores on innocent tongues, — My friend, you would not tell with such high zest To children ardent for some desperate glory, The old Lie: Dulce et decorum est Pro patria mori."

"The stereotyped style of cultic representations was well known as early as the Neolithic age, but the stiffly ceremonial forms of courtly art are absolutely new and come into prominence here for the first time in the history of human culture. They reflect the rule of a higher, superindividual social order, of a world which owes its greatness and splendour to the favour of the king. They are anti-individualistic, static and conventional... All the good things and the charms of life are connected, for the privileged members of this society, with their separation from the other classes, and all the maxims which they follow assume more or less the character of rules of decorum and etiquette. This decorum and etiquette, the whole self-stylization of the upper class, demand among other things that one does not allow oneself to be portrayed as one really is, but according to how one must appear to conform with certain hallowed conventions, remote from reality and the present time. Etiquette is the highest law not merely for the ordinary mortal, but also for the king, and in the imagination of this society even the gods accept the forms of courtly ceremonial."

"Our knowledge of courtly art and entertainment has recently enjoyed a remarkable advancement as a result of this trend. Great interest in courtly art has been reflected, for instance, in a number of medievalist studies, Angus Fletcher's The Transcendental Masque (its first three chapters are as good a prolegomenon for the study of Renaissance courtly art as I know of), the Inigo Jones quatercentenary in 1973, the works of Roy Strong and Stephen Orgel, the Fetes de la Renaissance series edited by Jean Jacquot, and the facsimile reprinting of many important iconologies and other texts on fine arts in the Renaissance."

"The term 'courtly art' had already been introduced by Lavachery in describing Lunda art. The originality of courtly art lies in its ability to integrate diversified techniques and sources of inspiration. The first contribution comes from popular artistic tradition, notably in the form of a very elaborate, basketwork technique, as evidenced by the circumcision masks."

"The central and most general preoccupation of courtly art is the praise and encouragement of a healthy civitas ox polis."

"Writing an upbeat aphorism is a temptation, but decorum forbids."

"In ceasing to subordinate creative power to any supreme value, modern art has brought home to us the presence of that creative power throughout the whole history of art."

"There's a machine which is called History of Art, which is a structure. And artist fits in this only because he or she is needed for this structure. If for example the History of Art needs some parallel lines, there is an individual who makes parallel lines. And this individual fits into this machine which works by itself; it doesn't care about people or anything else, it just goes by itself."

"The aim of courtly art is to produce representative objects. This art is created individually by artists invited to royal or magnate courts, but received collectively, by the court. Sacral and courtly art are part of everyday practice, part of the religious courtly life, which fundamentally distinguishes both these forms of art from autonomous art."

"The notion of style has long been the art historian's principal mode of classifying works of art. By style he selects and shapes the history of art."

"The museums are here to teach the history of art and something more as well, for, if they stimulate in the weak a desire to imitate, they furnish the strong with the means of their emancipation."

"The bizarre but all too common transformation of the woman artist from a producer in her own right into a subject for representation forms a leitmotif in the history of art. Confounding subject and object, it undermines the speaking position of the individual woman artist by generalizing her. Denied her individuality, she is displaced from being a producer and becomes instead a sign for male creativity."

"Mannerism came so late into the foreground of research on the history of art, that the depreciatory verdict implied in its very name is often still taken to be adequate, and the unprejudiced conception of this style as a purely historical category has be."

"The stereotyped style of cultic representations was well known as early as the Neolithic age, but the stiffly ceremonial forms of courtly art are absolutely new and come into prominence here for the first time in the history of human culture. They reflect the rule of a higher, superindividual social order, of a world which owes its greatness and splendour to the favour of the king. They are anti-individualistic, static and conventional... All the good things and the charms of life are connected, for the privileged members of this society, with their separation from the other classes, and all the maxims which they follow assume more or less the character of rules of decorum and etiquette. This decorum and etiquette, the whole self-stylization of the upper class, demand among other things that one does not allow oneself to be portrayed as one really is, but according to how one must appear to conform with certain hallowed conventions, remote from reality and the present time. Etiquette is the highest law not merely for the ordinary mortal, but also for the king, and in the imagination of this society even the gods accept the forms of courtly ceremonial."

"Asked to submit something for display by the Society of Independent Artists in New York [in 1917], Duchamp sent a urinal. Duchamp of course knew the history of art. He knew what had been achieved—how over the centuries art had been a powerful vehicle that called upon the highest development of the human creative vision and demanded exacting technical skill; and he knew that art had an awesome power to exalt the senses, the intellects, and the passions of those who experience it. Duchamp reflected on the history of art and decided to make a statement. The artist is a not great creator—Duchamp went shopping at a plumbing store. The artwork is not a special object—it was mass-produced in a factory. The experience of art is not exciting and ennobling—at best it is puzzling and mostly leaves one with a sense of distaste. But over and above that, Duchamp did not select just any ready-made object to display. In selecting the urinal, his message was clear: Art is something you piss on."

"Abstract art as it is conceived at present is a game bequeathed to painting and sculpture by art history. One who accepts its premises must consent to limit his imagination to a depressing casuistry regarding the formal requirements of modernism."

"One cannot, however, avoid saying a few words about individuals who lay down the law to art in the name of art history. Art criticism today is beset by art historians turned inside out to function as prophets of so-called inevitable trends. A determinism similar to that projected into the evolution of past styles is clamped upon art in the making. In this parody of art history, value judgments are deduced from a presumed logic of development, and an ultimatum is issued to artists either to accommodate themselves to these values or be banned from the art of the future."

"The new attitude of the critic toward the artist has been rationalized for me by a leading European art historian who is also an influential critic of current art. It is based on a theory of division of labor in making art history. The historian, he contends, knows art history and, in fact, creates it; the artist knows only how to do things. Left to himself, the artist is almost certain to do the wrong thing — to deviate from the line of art history and thus to plunge into oblivion. The critic's role is to steer him in the proper direction and advise changes in his technique and subject matter that will coordinate his efforts with the forces of development. Better still, critics should formulate historically valid projects for artists to carry out. That not all critics have the same expectations of the future of art does not, I realize, weaken the cogency of my colleague's argument. The surviving artist would be one who has been lucky enough to pick the winning critic. My own view that art should be left to artists seemed to my mentor both out-of-date and irresponsible."

"It's a tour of the gay art history of the Vatican, so it's telling the backstory of a lot of the artists who did happen to be gay and talking a little bit about the eroticism of the art, which is very prevalent and very obvious but left out in the typical, kind of staid and, let's be honest, boring standard Vatican tour."

"Edward G. Robinson: Who knows, the woman who posed for the Mona Lisa might have been the evilest woman in the world."

"Attempts to juggle domestic responsibilities with artistic production have often resulted in smaller bodies of work, and often works smaller in scale, than those produced by male contemporaries. Yet art history continues to privilege prodigious output and monumental scale or conception over the selective and the intimate."

"Throughout history, most artists created paintings, sculptures, and other objects for specific patrons and settings and to fulfill a specific purpose, even if today no one knows the original contexts of those artworks. Museum visitors can appreciate the visual and tactile qualities of these objects, but they cannot understand why they were made or why they appear as they do without knowing the circumstances of their creation. Art appreciation does not require knowledge of the historical context of an artwork (or a building). Art history does."

"The history of art can be a history of artists and their works, of styles and stylistic change, of materials and techniques, of images and themes and their meanings, and of contexts and cultures and patrons. The best art historians analyze artworks from many viewpoints. But no art historian (or scholar in any other field), no matter how broad-minded in approach and no matter how experienced, can be truly objective. As were the artists who made the works illustrated and discussed in this book, art historians are members of a society, participants in its culture. How can scholars (and museum visitors and travelers to foreign locales) comprehend cultures unlike their own? They can try to reconstruct the original cultural contexts of artworks, but they are limited by their distance from the thought patterns of the cultures they study and by the obstructions to understanding—the assumptions, presuppositions, and prejudices peculiar to their own culture—their own thought patterns raise. Art historians may reconstruct a distorted picture of the past because of culture-bound blindness."

"I guess a school of thought would be you don’t have to see anything of the past to express yourself artistically, to write a novel or to write a play or to make films but I think if you make it available, I think one studies or one becomes aware of the older work that came before. Of the older masters - easy if you want to reject it, which is part of the process, to be angry to say “That’s impossible, it’s no good at all look at this, this is wonderful here.” And then come back to realizing maybe I’m a little too harsh twenty years later or thirty years later, I’m a little too harsh on certain people when I was younger."

"But I do think it’s important to make younger people aware of what came before in every aspect of every art form. And it’s exciting too, and as you do that very often if you’re working with young people and working with students. I use mentoring, the idea is you do get a lot out of it. I do get a kind of regeneration of that, to see that excitement sometimes, to show, let’s say The Magic Box or Yojimbo - it’s part of being alive."

"... a loose network of overlapping subcultures held together by a belief in art. They span the globe but cluster in art capitals like New York, London, Los Angeles, and Berlin."

"The art world is really exactly the same as the sex industry: you have to be completely on guard, you will get shafted, fucked over left, right and centre. And you will also meet charming, wonderful people like a rainbow at the end of the day."

"China is an old nation with a colourful history. Its booming economy has triggered an appetite and a curiosity around the world for its art and culture, one that continues to grow. I can, however, tell people that it is a show with no actor."

"The art world is run by a few very extremely, um, privileged people and is ultimately corrupt and barren of any context."

"The media, the galleries, the collectors – it's all very chaotic actually. The artworld doesn't have this defined corporate structure that people imagine. Of course there's a system of sorts. This person will talk to that person and somebody else will pass it on to somebody else... you can trace a line of power of some kind. But its nothing like as clear and set as people think. And this chaos leads to a lot of insecurity. It's only after an artist has achieved some independence from it that he MODERN PAINTERS can really stand up to the collectors and the dealers and do his art."

"I don't like a lot of the stuff that goes on in the art world, but it's hard to be old and like what goes on around you. Anyway, the real point is that the things that don't seem to me to be pictorially informed are not so interesting to me."

"There are certain figures in the arts who, although minor in accomplishment and equivocal in their aesthetic influence, are so completely representative of the spirit of their age...."