Category Archives: Art in general
Pearls from artists* # 488
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
To be astonished is to be caught unawares by the revelation of realities denied or repressed in the everyday. Astonishment has an intellectual as well as an emotional component – in it, the brain and the heart come together. Far from distracting us from the strange and the uncanny in life, the astonishment evoked by great artistic works puts them square in our sights. The work demands that we feel and think the mystery of our passage through this body, on this earth, in this universe. We realize afterward that the world is not what we thought it was: something hidden, impossible to communicate though clearly expressed in the work has risen into the light of awareness, and the share of the Real to which we are privy is proportionately expanded.
JF Martel in Reclaiming Art in the Age of Artifice: A Treatise, Critique, and Call to Action
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Pearls from artists* # 487
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
The sheer variety of aesthetic theories may be the best evidence we have that art cannot be boiled down to a single use, and even that it eludes usefulness altogether. In fact, one of the reasons art affects us so deeply is that it calls us out of the means-and-ends thinking that has us reducing everything to a function. Oscar Wilde’s infamous statement, “All art is quite useless,” was more than a pithy remark aimed at ruffling Victorian feathers; as far as he was concerned, it was a plain statement of fact. For the Aesthetic Movement of which Wilde was a leading exponent, art stood in absolute defiance of utility. Which is to say that the Aesthetes saw works of art as things whose only purpose is it be perceived – and this may be as close to a catch-all definition as we are likely to get.
JF Martel in Reclaiming Art in the Age of Artifice: A Treatise, Critique, and Call to Action
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Pearls from artists* # 479
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
… a gift is a thing we cannot get by our own efforts. We cannot buy it; we cannot acquire it through an act of will. It is bestowed upon us. Thus we rightly speak of talent as a “gift,” for although a talent can be performed through an effort of the will, no effort in the world can cause its initial appearance. Mozart, composing on the harpsicord at the age of four, had a gift.
We also rightly speak of intuition or inspiration as a gift. As the artist works, some portion of his creation is bestowed upon him. An idea pops into his head, a tune begins to play, a phrase comes to mind, a color falls into place on the canvas. Usually, in fact, the artist does not find himself engaged or exhilarated by the work, nor does it seem authentic, until this gratuitous element has appeared so that along with any true creation comes the uncanny sense that “I,” the artist, did not make the work. “Not I, not I, but the wind that blows through me,” says D.H. Lawrence. Not all artists emphasize the gift phase of their creations to the degree Lawrence does, but all artists feel it.
Lewis Hyde in The Gift: Imagination and the Erotic Life of Property
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Pearls from artists* # 473
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
… slow art arose in the later eighteenth century when two massive cultural changes converged, changes that have grown more acute ever since. First: acceleration, as capitalism and advances in technology quickened the pace of everyday life in unprecedented ways. It’s no coincidence that Harmut Rosa links the origin of modernity to the quickening movement of money, vehicles, and communication. The pressures of acceleration created the need for psychological breathers or timeouts. But second, and simultaneously: Western society grew more and more secularized. As a result, occasions to slow one’s tempo became harder to access – like devotional practices requiring viewers to focus intensely on single works over long periods of time. Hence an increased need met decreased opportunities to address that need. Slow art came to supplement older sacred practices by creating social spaces for getting off the train. In sum, as culture sped up and sacred aesthetic practices waned, slow art came to satisfy our need for downtime by producing works that require sustained attention in order to experience them.
Arden Reed in Slow Art: The Experience of Looking, Sacred Images to James Turrell
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Pearls from artists* # 472
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
A remark by Kurt Anderson suggests how the Internet discourages patient gazing: “Waiting a while to get everything you want… was a definition of maturity. Demanding satisfaction right this instant, on the other hand, is a defining behavior of seven-year-olds. The powerful appeal of the Web is not just the ‘community’ it enables but its instantane-ity… as a result… delayed gratification itself came to seem quaint and unnecessary.” A survey commissioned by the Visitor Studies Association reveals the impact of impatience. On average, the survey found, Americans spend between six and ten seconds looking at individual works in museums. (Is it just a coincidence that six to ten seconds is also the average time browsers perch on any given Web page?) Yet how many hours a day do we spend absorbed by one or another electronic screen? For the Los Angeles artist Ed Ruscha (born 1937) brief encounters won’t suffice. When somebody asked, “How can you tell good art from bad?” Ruscha replied, “With a bad work you immediately say, ‘Wow!’ But afterwards, you think, ‘Hum? Maybe not.’ With a good work, the opposite happens.” Time is lodged at the heart of Ruscha’s formula, as the artwork becomes part of our temporal experience. In order to know what is good, we need to take a breather. Even to know what is bad, we need to pause.
Arden Reed in Slow Art: The Experience of Looking, Sacred Images to James Turrell
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Pearls from artists* # 469
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
I feel artists are at the cutting edge of everything created by humans in our society. I would love for artists, young and old, to remember that for the Art World to exist, the first thing that is necessary is art. No gallerist, museum director, preparatory, or museum guard would have a job without an artwork having been created.
Without remembering this, artists can lose sight of their power and worth. We begin to believe that the Art World came first and that we need to change, appropriate, adjust, or edit ourselves and our work to fit into this world. This does not need to happen, and should not happen.
Stephanie Diamond, artist, New York, NY, in Art/Work: Everything You Need to Know (And Do) As You Pursue Your Art Career by Heather Darcy Bhandari and Jonathan Melber
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Pearls from artists* # 468
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Why does art elicit such different reactions from us? How can a work that bowls one person over leave another cold? Doesn’t the variability of the aesthetic feeling support the view that art is culturally determined and relative? Maybe not, if we consider the possibility that the artistic experience depends not on some subjective mood but on an individually acquired (hence variable) power to be affected by art, a capacity developed through one’s culture in tandem with one’s unique character. For evidence of this we can point to works that seem to ignore cultural boundaries altogether, affecting people of different backgrounds in comparable ways even though a specific articulation of their personal responses continues to vary. Consider the plays of William Shakespeare or Greek theater, or the fairy tales that have sprung up in similar forms on every continent. We could not be further removed from the people who painted in the Chauvet Cave, nor could we be more oblivious as to the significance they ascribed to their pictures. Yet their work affects us across the millennia. Everyone responds to them differently, of course, and the spirit in which people are likely to receive them now probably differs significantly from how it was at the beginning. But these permutations revolve around a solid core, something present in the images themselves.
J.F. Martel in Reclaiming Art in the Age of Artifice: A Treatise, Critique, and Call to Action
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Pearls from artists* # 466
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Within the initial artistic response to something is a core idea or feeling and most of our work comes from stripping away everything that is extraneous to it. To translate that vision means “to get across” the idea or feeling. How cleanly can that idea be isolated and honed, how much can be stripped away? Everything superfluous and tangential needs to be eliminated. Otherwise the idea may get buried and our intention deflected. And the viewer’s will also. The problem is seldom that an idea is too simple. Power comes from something deeply felt and simply stated. “Nothing astonishes men so much as common sense and plain dealing. All great actions have been simple, and all great pictures are.” (Quote from Ken Weber, The Eye of the Spirit, Shambala, 1998, p. 136).
Ian Roberts in Creative Authenticity: 16 Principles to Clarify and Deepen Your Artistic Vision
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Pearls from artists* # 465
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
In his 1970 Nobel Prize lecture, Aleksander Solzhenitsyn proposed that if art has never been revealed its intrinsic “function” to us, it is because such a thing is beyond our ken. For the Russian writer, we are mistaken when we call art a human innovation; we ought instead to see it as a gift, something that came to us from beyond the bounds of our world. Solzhenitsyn illustrates his point by comparing the work of art to the technological marvel that a man from the proverbial Stone Age comes across in the wilderness. Unable to penetrate its secrets, the man can only turn the object this way and that, looking for “some arbitrary use to which he can put it, without suspecting an extraordinary one.” Solzhenitsyn goes on:
“So also we, holding art in our hands, confidently consider ourselves to be its masters, boldly we direct it, reform and manifest it; we sell it for money, use it to please those in power; turn to it at one moment for amusement… and at another… for the passing needs of politics and for narrow-minded social ends. But art is not defiled by our efforts, neither does it thereby depart from its true nature, but on each occasion and in each application it gives us a part of its secret inner light.”
JF Martel in Reclaiming Art in the Age of Artifice: A Treatise, Critique, and Call to Action
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Pearls from artists* # 464
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Only through art can human beings express and share the archetypal powers that shape the universe.
To abandon art would mean forfeiting the gift of vision, which, by all appearances, was given to humans alone.
To reclaim it might enable us to recover our faith in this world, and act in accordance with that faith for the benefit of life on earth.
JF Martel in Reclaiming Art in the Age of Artifice: A Treatise, Critique, and Call to Action
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