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February 13, 2009

Rothko Tate Modern Symposium podcast

I have just discovered that Tate Modern has archived an audio podcast of the Rothko Symposium that I contributed to on teh occasion of Tate Modern's stunning exhibition of Mark Rothko's late paintings including the Seagram Murals. This opens with an introduction by Christopher Rothko, the artist's son. I spoke on Kierkegaard and Nietzsche as influences on Rothko.

There is  a welcome by Marko Daniel, Christopher Rothko's introduction, then longer presentations by Achim Borchardt Hume and Stephanie Rosenthal before my presentation. That is followed by Irving Sandler talking about his memories of Rothko.

You can listen to the podcast here. The whole afternoon session is in one long mp3. My session begins 1hr 12 mins 05 seconds into the mp3. The easiest way to handle this podcast is to download this episode of Tate Modern Events from iTunes here by clicking on the iTunes button 'Get Episode' and then scroll through offline as desired at your leisure. You need to have iTunes installed (but this is on Mac computers anyway and a free download for PC users).

August 19, 2008

Rothko, Nietzsche, Kierkegaard

I'll be talking at the Tate Modern Rothko Symposium on the influence of Nietzsche and Kierkegaard on Mark Rothko (he read both philosophers avidly) and how understanding this influence can give a way of viewing the paintings. This coincides with the Rothko exhibition...

January 11, 2008

Maggi Hambling With a Cigarette, Oscar Wilde Without One

Someone keeps taking the metal cigarette from Maggi Hambling's monument to Oscar Wilde - there is a jaunty description of lunch with Maggi Hambling from the Financial Times here. I photographed her in her studio with her fake cigarette when I interviewed her for the Radio 4 Programme 'Rembrandt Today'. The drawings she was making of the sea were amazing. She now has her own official website with many links to images and reviews. Click on the image to enlarge it.
Maggihambling

December 15, 2007

Transformations - Louise Bourgeois' Art about Life - Final Sesion Tate Modern

Notes on the final session of Transformations, Tate Modern, 10th Dec. 2007.

On Sex and the Body

Many of Louise Bourgeois' sculptures allude to body parts, specifically to penises and to clitorises, and breasts - allude rather than represent in any direct way: Bourgeois transforms body parts into forms which are familiar yet strange. The strangeness is amplified by the ambiguity between male and female. Even something as apparently legible as 'Fillette', turns out on closer inspection to be ensheathed, and not so unambiguously and exclusively male.

In his book Sexual Desire, the philosopher Roger Scruton suggested that the sexual organs can act as a symbol of the body's eventual triumph over the will. This is because, unlike, say our hands, they frequently defy the will. We are to some extent passive in relation to them. They defy our rational control.

Bourgeois on a number of occasions has declared herself an existentialist (and had certainly read Sartre's Existentialism and Humanism - listen to my inadequately recorded podcast on this book here and an interview with Mary Warnock about existentialism here). In contrast to the existentialists' claim that we choose ourselves, decide on our emotions, and on how we feel about the past and the other elements of our facticity, even to the point of turning our own lives into universalizable exemplars of how people should live in our epoch, the body as described by Scruton reminds us, through our sexual organs, that much of how we are in the world is outside our conscious control. For Scruton, the  sexual organs are also a reminder of our own death, the final loss of bodily control. (In passing, we note that, where Sartre had us turning each of our lives into works of art through the choices we make for ourselves; Bourgeois through her art transforms the particularities of her own memories into symbols which resonate universally despite their specificity).

It is interesting in the light of this to think about Bourgeois' memory from her art student days of a male nude model looking at a female student and getting an erection and her reaction which was one of seeing his vulnerability: 'We are all vulnerable in some way, and we are all male-female'.

The reference to universal bisexuality could have originated with Freud's view that developmentally we are all bisexual. It may, though, have an earlier source in Plato's Symposium and the myth that Aristophanes tells of the stage when human beings had four arms and four legs, and were simultaneously of both sexes before being cut in two by Hephaestus and doomed to yearn for their (literal) other halves.

Listen to a podcast of Angie Hobbs on Plato on Erotic Love in the Symposium

As well as the presence of sexual body parts, there is a notable absence of heads. (a castration fantasy?) And where the heads are present, as in the uncanny tapestry and fabric heads in the penultimate room of the exhibition, the features are relatively indistinct. Where there is no head, we are sometimes observers of a scene, in some cases a primal scene. Where, as in 'Rejection', the head is present and is expressive, this is a clear invitation to adopt the stance of the one represented, rather than that of a viewer of what is represented.

The body in sexual interaction, then,  or the headless part-body seem to be objects of observation rather than of identification for Bourgeois. Much of her art can be viewed as a struggle to control through art and through revisited memories those elements of her past and of other people's bodies that were initially outside her control. In that sense she is an existentialist.

Overall the aim of this course has been to see Bourgeois' work through the lens of key philosophical ideas, to provide another aspect under which it could be understood and so stimulate and open up new ways of seeing the art.

November 28, 2007

Transformations - Notes from Second Session

TRANSFORMATIONS - Louise Bourgeois' Art about Life

26th  Nov. Tate Modern

Experiencing Space

Many of Louise Bourgeois' sculptures and installations, particularly the Cells, use the enclosure of space to evoke emotion...

Two theorists of sensed space, the architect Ernö Goldfinger and the philosopher Gaston Bachelard have made interesting observations about how rooms, the textures of materials, the sounds, smells, shapes, and evocative objects contribute to our experience of real, imagined and remembers spaces.

Goldfinger on The Sensation of Space
In a series of three articles published between 1941 and 1942, Ernö Goldfinger gave his account of our experience of enclosed space - a sense that begins in the womb.  For him architecture is not a sculptural practice, but rather an art of enclosing. Architecture has to be experienced to be understood. The skilful architect can enclose space in such a way as to evoke a particular kind of emotion in the person experiencing it from within. Goldfinger's account is in some ways a gloss on his mentor, Auguste Perret's comment:

Architecture masters space, limits it, encloses it, circles it. It has this prerogative to create magical places totally the work of the intellect.

For Goldfinger our sensation of space is largely pre-conscious (i.e. we can bring ourselves to be aware of it). Like music it can affect us without our being aware of its details, or how it achieves its effects. Many different features contribute to our experience of space:

‘Memories and experience, not only of visual sensation but also of sound and touch and smell enter into it. The sound and vibration in a hall; the physical touch of the walls of a narrow passage; the atmosphere and temperature of a stuffy room; the smell of a damp cellar; all are, in various degrees, components of spatial sensation. Every element, plastic or pictorial, partially obstructing the view, and people in the crowd rubbing against you, are part of it’ Goldfinger ‘The  Sensation of Space’

So for Goldfinger the skill of the architect lies in his or her ability to enclose space in various ways in order to evoke emotions.

Bachelard on the Poetics of Space
For Gaston Bachelard, in Chapter One of his quirky The Poetics of Space, the early experience of a house, a bedroom, is rich and important. Our first house  becomes a source of emotionally charged symbolic imagery that we revisit in dreams and daydreams and carry into every experience. Inhabited space is the non-I that protects the I (in contrast with the usual formulation where the child distinguishes itself - the I - from a more impersonal non-I - the external world).

    ‘We comfort ourselves by reliving memories of protection’

As he puts it:

‘Memories of the outside world will never have the same tonality as those of home and, by recalling these memories, we add to our store of dreams; we are never real historians, but always near poets, and our emotion is nothing but an expression of a poetry that was lost.’

Bourgeois' Cells
Bourgeois's approach to space in her Cells (e.g. Cell (Eyes and Mirrors)) which she produced in the 1980s, echoes some of these thoughts. Frances Morris described them in her book Louise Bourgeois: Stiches in Time as

'...theatrical spaces whose incumbent objects and memorabilia project enigmatic messages of former lives and significances.' (p.16)

The different materials (wire mesh, old wooden doors etc.)  contribute to an overall emotional effect or to a mood of each piece: some are low-ceilinged and filled with objects, some symbolic (such as the glass vessels), some literal (a child's desk). Some of the objects within the Cells are mementos; others are specially created sculptural transformations of the world of Bourgeois' childhood re-experienced through memory. She has declared that the cells all deal with different types of pain. The suspension of objects such as chairs or a resin tear, adds tension that needs to be resolved. It is almost as if we are entering the space of someone's bad dreams and mostly painful memories. Yet the fundamental security of a pre-lasparian room (the non-I that protects the I) is still often present or felt making the contrast with the pain of rejection symbolised in each space, even more acute.

Continue reading "Transformations - Notes from Second Session" »

November 20, 2007

Transformations - Notes from First Session

TRANSFORMATIONS - Louise Bourgeois' Art about Life

19th Nov. Tate Modern

Surrealism and Existentialism

Many people have likened Louise Bourgeois' work to that  of the Surrealists.

She has repeatedly rejected this approach, as, for example in her
declaration in an interview:

"I was not a Surrealist. I was an Existentialist. That is the magical word"
[Herkenhoff interview, in Storr et al. ed. Louise Bourgeois, Phaidon, p.14]

There are several reasons why she might be thought to be a Surrealist in a loose sense (she was never formally recognised as a Surrealist by André Breton an co., so couldn't be a Surrealist in the strong sense). Here are some:

  • she lived in Paris at the height of Surrealism
  • she knew Surrealist artists and knew their work well
  • uses biomorphic forms in her art
  • her symbolism
  • she has an interest in the psyche and in psychoanalysis
  • her use of sexual and occasionally violent imagery
  • her sense of humour
  • her bizarre juxtapositions (e.g. guillotine and marble model of a house)
  • her 'Femmes Maisons' resemble results of the Surrealist game 'Exquisite Corpse'
  • her interest in the female figure and particularly in mannequin-like models and heads
  • her interest in sexual symbolism
  • her dream-like scale changes as e.g. Maman

Spider_2

BUT unlike the surrealists Bourgeois did not seem to leave things to chance, or automatism. She is in control of what she releases and her work does not feel like a bubbling up from the unconscious.

How seriously, then, should we take her claim to be an Existentialist? (We, of course, don't have to take artists at their word - their work is what we trust).

Existentialists such as Jean-Paul Sartre stressed human freedom. We are all responsible for what we are. How we view the past, which emotions we experience, our view of what happens to us, all these are our choices. We are not like a penknife, defined prior to existence. We first of all exist, and define ourselves afterwards, engaging in a struggle to resist other people's definitions and in danger of falling into freedom-denying Bad Faith, enacting other people's visions of what we are.

This does seem to fit with some aspects of Bourgeois' work, and certainly with her practice of holding up a mirror when she feels an interviewer is projecting his or her definition on to her.  It is surprising that no one seems to have taken her at her word on this point about Existentialism. True, she had left Paris by the time Existentialism came to the fore there in the immediate post-War period. But she read and admired the work of Camus and Sartre. One interpretation of her entire oeuvre is that she has decided to transform her suffering into art by an act of will rather than be its victim. Looked at from the viewpoint of Existentialism, too, for example, her Femmes Maisons images may show a woman struggling against a framework of domesticity imposed upon her.

Recommended: short video clip of Tate Modern curator Frances Morris interviewing Louise Bourgeois listen for her comments about transforming hate at the very end of the interview.

Earlier post on Louise Bourgeois with links to reviews by Siri Hustvedt and Richard Dorment

Short podcast (mediocre sound quality, I'm afraid): Nigel Warburton on Sartre's Existentialism and Humanism

Audio interview with Mary Warnock on Existentialism from Philosophy Bites.

Continue reading "Transformations - Notes from First Session" »

November 12, 2007

Frances Morris Meets Louise Bourgeois - Tate Podcast

There is an excellent if very short video podcast on Louise Bourgeois available from Tate Shots. It consists of the curator of the current Tate Modern exhibition discussing Louise Bourgeois's work, and then a clip of an earlier meeting between Morris and Bourgeois in New York.

It's nice to hear Louise Bourgeois talking about transforming hate to love at the end of this...especially as I chose the name 'Transformations' for the course on Louise Bourgeois I begin teaching at Tate Modern on 19th Nov.

November 07, 2007

Doris Salcedo explains 'Shibboleth' her piece in Tate Modern Turbine Hall

There is an interesting Tate Modern podcast  video interview with Doris Salcedo in which she explains her intentions in making a jagged crack in Tate Modern's Turbine Hall. She maintains that all art is political in that it upsets the status quo. But clearly her aim is more political than some in that this work is in part about immigration and division in contemporary society.

Further information about 'Shibboleth'

October 28, 2007

What is Louise Bourgeois' 'Filette' About?

The best-known image of Louise Bourgeois is by Robert Mapplethorpe with a penis-sculpture 'Filette' tucked under her arm. She grins cheekily at the camera.

But what is 'Filette' about? A version of it usually hangs in Tate Modern from a butcher's hook. Now you can see it in the current retrospective (there is a very useful room by room guide here).

At a symposium at Tate Modern yesterday the psychoanalyst Juliet Mitchell suggested a number of readings. 'Filette' can be the cut of meat - hence the butcher's hook. It can be a little girl, and apparently there is a famous paper by Otto Fenichel on 'The Girl = Phallus' that gives this the Freudian context (roughly the idea of a young girl desiring to become a phallus as a kind of coping mechanism)  - not so far-fetched as an explanation of source as Bourgeois has a sophisticated knowledge of psychoanalysis as well as what Mitchell described as an unusual access to the raw emotions of childhood and infancy.

Although ostensibly simply a phallus, some people have seen this sculpture as ensheathed by female genitalia or even swaddled in a kind of security blanket. Most writers on Bourgeois have talked about phalluses and penises, but as Mitchell pointed out, many of the sculptural shapes are ambiguous between penis and clitoris, and this might fit with the idea that the inciting age for Bourgeois for her art was on which pre-dates an emphasis on sexual difference.

A key observation of Mitchell's is that the trauma that drives Bourgeois' work is the pain of rejection: the near-delusional jealousy that comes from the realization that someone else is loved more than her. This suggests to me a more violent interpretation (albeit expressed with a delightful sense of humour) that is consistent with her  piece  'Destruction of the Father'  (a fantasy of eating her father): here in 'Filette' her father's erect penis is strung up on a butcher's hook (the castration desire) and at the same time there is perhaps the wish to devour him (sexually?) implicit in the title that puns on her as the little girl and him as the piece of meat.

September 14, 2007

Catalogue essay on Emily Allchurch - Urban Chiaroscuro series

Urban_chiaroscuro_4_rome_after_pi_2 You can download my catalogue essay on Emily Allchurch's latest work Urban Chiaroscuro, based on Piranesi's Imaginary Prisons here: Urban_Chiaroscuro.pdf This work will be on show this Autumn at Frost and Reed in St James, London.

The image shown here is Urban Chiaroscuro #4 Rome. Click on the thumbnail for a larger version. The original is a transparancy mounted on a lightbox.

The text only of my catalogue essay is below. You can also see the images on Emily's website and download the press release here.

Re-Imagined Prisons
By Nigel Warburton

"Beyond the real, historical prisons of too much tidiness and those where anarchy engenders the hell of physical and moral chaos there lie yet other prisons, no less terrible for being fantastic and unembodied are €”the metaphysical prisons, whose seat is within the mind, whose walls are made of nightmare and incomprehension, whose chains are anxiety and their racks a sense of personal and even generic guilt."
Aldous Huxley on Piranesi's Imaginary Prisons.

Emily Allchurch's new series, Urban Chiaroscuro, is a photographic homage to Giovanni Battista Piranesi'€™s darkest work; but it is also an exploration of her own imagination. The starting point for each picture is a specific plate from the eighteenth century architect'€™s sinister Imaginary Prisons, an enigmatic series of etchings that has been admired by creators as diverse as Aldous Huxley and M.C. Escher - Huxley described them as 'the strangest and in some ways the most beautiful of Piranesi's etchings'€™. Allchurch has painstakingly collaged found elements on the visual structure of each of seven plates: every detail is a contemporary photograph she has made for this purpose, and a complete image may involve the seamless integration of hundreds of parts. Urban Chiaroscuro #5: Rome, for instance, is composed from multiple images of Mussolini'€™s fascist architecture, an ancient bridge, a contemporary street sign, and so on. In one sense, then, nothing here is invented. Everything is consciously chosen. The framework is Piranesi'€™s; the imagery is documentary, collected and composed from the real world. This technique of visual transposition, like a strict poetic rhyme scheme, sets the parameters within which Allchurchâ€'s own creativity emerges.

The effect is uncanny. The images are familiar yet strange. Those who know the Piranesi originals will recognise the organisation that masks the details of construction; those who don’t, will recognise present-day elements, yet be drawn into these incongruous womb-like spaces that nevertheless have an air of menace. They are scenes in which a murder or a mugging might have taken place: apparently deserted, but observed from afar by unseen authorities who are too distant or unconcerned to intervene. The presence of surveillance cameras suggests that something bad might happen. The scale is unclear. Steps lead somewhere, but where? Windows are barred with grilles. Light from elsewhere suggests there might be a way out, another exit, but only for those who are prepared to run, their footsteps echoing up high into the vaulted atrium.

These spaces are not completely devoid of human presence: within some a tiny figure can be found – a man kneeling praying in the inside of a mosque, the artist'€™s own reflection in a curved mirror as she photographs the scene, a blurred figure striding quickly away from danger, tiny figures of workmen in a lift. In all seven there is some trace of humanity, a shadow if not a person. But the architecture and the space dominate and there is nothing reassuring about discovering that you are not alone here.

Within the strict formal architectural space and the constraints of Piranesi'€™s structures, Allchurch places elements with contemporary resonance which can be decoded one by one: the cameras and mirrors, modern signs and graffiti and other contemporary details gradually become apparent as the eye travels around the created space. This is a trope drawn from the frontispiece of Piranesi'€™s work where the title is carved into the prison wall. In Allchurch'€™s interpretations, the viewer is drawn into the enclosing space by light, by perspective and by the desire to explore and make sense of the incongruities of structure. The scale of the pieces encourages us to enter within the frame and discover the depth and detail, to imagine the tactile qualities of the space.

Each of the photographic elements has an overt meaning; nothing is arbitrary. In one sense they are composite documentary records of the artist's journey around a particular city in pursuit of the jigsaw pieces that will complete her mapped image. She compresses a journey around a city into a single scene. Allchurch works on one picture at a time, collecting the urban details and angles that will complete the puzzle, even dreaming about entering the spaces that Piranesi invented. But behind this manifest content, and the consciously chosen symbols, there are hints of latent fears, terror even. It is not far-fetched to say that Piranesi'€™s subject wasn't so much architecture but the psyche. This is a theatre of the mind with its jumbled symbolic content. Archways, tunnels, pillars and bollards have obvious sexual connotations for the Freudian.

As well as having the quality of interpretable dreams -€“ Piranesi€™s and Allchurch'€™s - these imaginary prisons are also the stages on which a nightmare might unfold. At an autobiographical level, it is significant that in a previous series the artist also engaged with fear – there in a much more straightforward filmic mode she documented ominous urban landscapes, often at dusk, pedestrian spaces with only one way out. This fear was not an abstract one: some of the emotional charge of both series comes from a real memory of danger. Twilight for her is always both beautiful and menacing. She was understandably drawn to Piranesi'€™s etchings which provide visual metaphors for a state of mind that resonates with her own. She has to dare herself to enter some of the darker recesses of sites she wants to photograph to complete an image, challenging her own sense of danger. The power of these works, then, resides in their dreamlike construction of uncomfortable terrain as much as in the implied meanings of their elements.

Photographic illustrations only go so far in communicating the visual impact of the series. Each picture is mounted as a transparency on a lightbox. Where Piranesi'€™s sombre etchings seemed to be moving in the direction of pure blackness, Allchurch introduces colour and light. Each city - Rome, London, Paris - has peculiar qualities of luminosity for her that determine the palette for the images associated with that place. London, for instance, is characterised by the yellowish light from the bricks of the East End; but also the metallic bluish tones of the Jubilee Line'€™s harsh lighting from which parts of Urban Chiaroscuro #2: London is composed. Rome'€™s light is tinged with a warmer orange, or as in Urban Chiaroscuro #5: Rome, the white light reflected from Mussolini'€™s version of modernism. As a series, the seven palettes of the seven images complement each other in their tonal modulations. Light and colour provide a note of optimism that is lacking in Piranesi'€™s dark vision, but this optimism is tinged with contemporary uncertainty and a sense of foreboding.