The Death of Art

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I wrote the following as a comment to a post on Levi Bryant’s Larval Subjects <TheWalkingDead>

This is something I’ve been trying to get my head around for a long time—what it means for an artist or poet to live in a  time without ‘posterity’. Hazlitt’s essay on Fame is the clearest statement I can think of for what we have lost. For Hazlitt, ‘fame’ was nothing like what that word has come to signify in popular usage, which is nothing more than contemporary notoriety; it was rather the consolation and hope for poets and artists unrecognized in their own time, who lived in obscurity, whose only reward was their investment in a belief that future generations will surely bestow on them the recognition they deserve, a belief that found support in the company of all the great artists and poets of the past. A kind of immortality akin to that of the Greek heroes of the Iliad. Even when this wasn’t as plainly articulated as it was with Hazlitt’s romantics, it has been present in one form or another, always—for as long as there been such a thing as Art. Walk through a museum. Thumb through the pages of a book on the history of art. Read Homer, or Shakespeare, or Cervantes. There would be your confirmation.

This is an idea that has a history older than history itself—drawing, before the written word, from oral traditions, stories and legends of the ancestors. But who can believe in such a thing now? –hiding in its pockets, as it does—its untenable teleological assumptions—some dreamt up culmination of the human story… or a future that has no end.

This is what the Death of God means to art, to the making of art. I feel this as something so immense, so important—that I’m a loss for how to think about it, how to express it. I suppose, for those who count success as material reward and notoriety, the very noise generated by of their misplaced desire is enough to mask the loss—but it doesn’t erase its effects. The noise of a Contemporary without a Present, exposes the truth… or the lie, as does the frantic, almost hysterical obsession with defending (even while erasing) ‘creativity’ –by demonstrating its usefulness, showing how it’s but another part of our blind collective frenzy to own control and commodify every last living cell and atomic particle in the accessible universe… what are these, but replacements for the old, dead transcendence with which we wrapped– and called upon to justify the erotic jouissance of our childish play–all that we have left now, of what we used to call “Art”? Because Art doesn’t exist without that false transcendence, without what was purchased with that belief in posterity and all that it assumed.

Art is as Dead as God.

And after the fear, the feeling of something precious lost—comes a sense of tremendous relief… terrifying in its own way… but relief! There is no one watching from above… no unborn critics holding our future hostage, waiting in eternally suspended judgment the works of our imagination… where we once had ART… what we have now – is but play, a joyful play that preserves us—for however long or short our stay on this transient planet, in a childhood we need never grow up or out of.

from The Margins: “Authenticity Obsession, or Conceptualism as Minstrel Show”

Ken Chen’s, essay.

I read this, at first, racing through out of excietment for what I was finding… but had to stop. To begin again, more slowly. Some–much of this was painful, in a multiplicity of ways–where do I come from, afterall, if not from the colonizers? It took me almost two hours. I need to read this again.

JUNE 11, 2015 | AVANT-GARDE, CONCEPTUAL POETRY, KENNETH GOLDSMITH, POETRY, RACISM, VANESSA PLACE

Vanessa Place — Gone With the Wind

Vanessa Place Gone With the Wind.

In reading her her defense, it’s important to keep in mind that what a work is, and its intended goals, are always divergent: the work is always more than its intentions, or its interpretations. In this case, her stated purposes, however elegantly argued, can never be more than another one of an infinite number of possible interpretations, in this case, these stated goals are stripped of aesthetic insulation (not parody), and meant to participate in the ‘real world.’ There seems to be a not entirely explicit argument that the harm this work might cause is more than counter balanced by the unacknowledged (if not invisible) mastery it exposes… that is, exposes if you substitute her argument for the thing itself.
Many years ago (1971) there was a performance artist, Chris Burden who had a friend shoot him with a 22 rifle, I believe in the hand. His explanation was that shooting someone was ‘as American as apple pie.’
My reaction at the time was to ask how this would have been different had the friend been directed to shoot him in the heart, or had he himself gone out on the street, declaring this to be a performance, the central goal of which, was to erase the distinction between the aesthetic intention and its real world consequences. It seems clear to me, that in erasing the lines between the aesthetic and the real, subsuming the later in the former, we have annihilated human meaning on both levels, pretending to a god-like stance, as something akin to a pure act of nature, like an earthquake or lightning strike. In the face of this, those powerful lawyerly arguments sound to me as nothing more than defense of exactly this, on the grounds that, because the social conditions being appropriated are themselves presented to us as meta-human realities, it is justified to imitate them, even to creating the same kind of harm. Or maybe there is no implied justification, but rather, an assertion of art as pure nihilism.
I read her explanation. I am not convinced.

Is there a Capitalist Aesthetics?

In reading some of the essays and criticism on HYPERALERGIC, an idea began to form…  don’t know where to begin with it. I mean, the idea that there is an aesthetic force to capitalism that has been internalized, infusing and corrupting the machinery that guides artistic vision & produces art. I mean something more and other than marketing–how the utterly corrupted gallery to investor pipeline determines what and who will be recognized and rewarded, and who and what will be rejected. Yes, that’s a part of it–in as much as artists are influenced by their belief that this is the, or even ‘a,’ measure of success; I’m thinking of something deeper, placing capitalism in the operational place in the visionary machinery occupied by kitsch for Clement Greenberg. There was clearly something I was reacting to in Greenberg—his capitalist historicism–the idea of progress in art and how it serves to first exploit and than erase everything and everyone outside the privileged circle.

I’ll have to give this more thought.