Posts Tagged ‘paintings’
July 27, 2015 | by Dan Piepenbring
In 1967, while he was a poet in residence at the California Institute of Technology, Richard Brautigan wrote “All Watched Over by Machines of Loving Grace,” a gamboling techno-utopian vision that reads, nearly fifty years later, as farcically, hauntingly naïve:
I like to think (and
the sooner the better!)
of a cybernetic meadow
where mammals and computers
live together in mutually
like pure water
touching clear sky.
And that’s just the first stanza. Brautigan goes on to imagine “a cybernetic forest / filled with pines and electronics”; “it has to be!” he writes of “a cybernetic ecology.” One imagines he was not too gung ho on Blade Runner. Read More »
July 15, 2015 | by Dan Piepenbring
Iris Murdoch, who would be ninety-six today, thrilled to paintings of every stripe, but she was compelled by one work in particular: Titian’s The Flaying of Marsyas, from the late sixteenth century. She mentions it in her 1990 Art of Fiction interview:
Do you see a painting you are particularly interested in and think, I might be able to use that some day in a novel, or I’d like to use it because it attracts and interests me?
The novel often indicates a painting during the process of creating the characters. Somehow the character will lead to the painting. A great painting that I have only recently seen—it lives in Czechoslovakia—is Titian’s Flaying of Marsyas. He was over ninety when he painted it. This painting gives me very much, though I have only referred to it indirectly.
Elsewhere, Murdoch has called the painting the greatest in the Western canon. It makes prominent appearances in her novels A Fairly Honourable Defeat, The Black Prince, and Jackson’s Dilemma; she even went so far as to include it in the background of her portrait, which hangs at the National Portrait Gallery in London. The Flaying of Marsyas has “something to do with human life and all its ambiguities and all its horrors and terrors and misery,” she told the BBC, “and at the same time there’s something beautiful, the picture is beautiful, and something also to do with the entry of the spiritual into the human situation and the closeness of the gods … I regard Dionysus in a sense as a part of Apollo’s mind … and want to exalt Apollo as a god who is a terrible god, but also a great artist and thinker and a great source of life.” Read More »
June 24, 2015 | by Dan Piepenbring
Like Richard Sharpe Shaver, a midcentury sci-fi writer who believed that an ancient civilization had embossed its complex history into “rock books,” Ken Grimes is convinced that humankind has defined communication too narrowly. A self-styled “visionary artist,” Grimes paints chiefly in acrylic on Masonite boards, and his subject is extraterrestrials: their existence, the deceptions surrounding that existence, and the cosmic synchronicities that reveal their presences. He looks for hidden messages from aliens in astronomy texts. “These are professional writers who have editors and proofreaders,” he told Wired, noting that the mistakes of such writers still tend to follow patterns. “They’re experiencing alien spirituality. It’s right in their face and they can’t even see it.” Grimes is schizophrenic. Read More »
June 18, 2015 | by Maria Bustillos
Borges, Xul Solar, and the occult.
This story is an excerpt from To the Country, a new iBook album by The Size Queens featuring fiction by Joy Williams, Rick Moody, and more.
Lot 51, “The Aleph” by Alejandro Xul Solar, oil, minerals and metals on canvas, 32" x 44.25", 1930.
Xul Solar first painted the Aleph in 1930, but years were to pass before he and his friend J. L. Borges were able to make full use of its divinatory properties, even though it was clear from the moment the work was finished that the quasi-reptilian figure filling the image’s First Door, known to the two as Platon, was able to move freely about the canvas according to his own purposes (his skin in motion acquiring bluish-silvery reflected tints that faded in repose.) Experiments demonstrated that the viewer’s affinity with Platon and certain other figures in the composition resulted in an increased ability to understand and speak foreign languages (“babelismo”); subsequently other correspondences were revealed. Borges, whose middle finger Platon learned to reach out and grasp in a papery but very tight clutch, drawing a little more blood each time, was to prove the image’s most successful interpreter. Such was the lure of the mental enhancement thereby produced that Borges never failed to offer his hand to the painting, which was hidden in the dark recesses of Solar’s attic chambers, whenever the opportunity arose. In time the author’s left middle fingernail split in two with a thick dark pointed scar in its center. And as his inward sight grew keener, Borges’s physical vision commenced to fail: another price he gladly paid.
Solar made three more attempts to depict the Aleph. The second of the four (1931–33, tempera on wood panel, 112.5 x 78 cm) proved to offer the richest “prepotencies” as the visions came to be called. Impulsively, Solar gave the painting to Borges at the end of a somewhat maudlin and vinous evening full of French poetry and games of panjedrez, all of which Borges lost, just before the sun rose on a fragrant Buenos Aires bower in November of 1936. Solar’s diaries and sketchbooks reveal a keen regret over having made this gift, but being a proud man as well as a kind one, he never asked for its return. Read More »
June 3, 2015 | by Sarah Cowan
Leon Golub’s haunting “Riot” and the aloof politics of the art world.
In a discussion at Hauser & Wirth, Hans-Ulrich Obrist told of the time he and Leon Golub were discussing a book of the artist’s collected writings; they discovered afterward that Clement Greenberg had died during the conversation.
It’s a morbid art-world joke—but so are Golub’s canvases, which hang, as he referred to them, like “flayed skins” around the gallery. They complicate the sweet bedtime story of American postwar art, passed down for generations, in which power is an inner force wielded by artists, and art self-consciously demanded attention for its physical materials: paint and the square of the canvas. Written with Greenberg’s theory, this tale established art as an alternate reality, without mimetic or social context.
Golub, who died in 2004, was a staunch and consistent critic of Abstract Expressionism, calling it “bad for the artist. These painters were essentially turning away from the world in their work,” he said, “giving up on the idea that an artist might have a social role.” As Pollock’s last drips dried on his studio floor, the country was pounding the pavement and bodies were hitting the ground. For the artists of that era, as of this one, the realities beyond canvas were merciless. Friends were being shipped off to shoot guns in Vietnam, police batons and dogs brutalized black protesters in bright, American daylight, and the dark of black-and-white newscasts too often signified blood. Read More »
May 11, 2015 | by Dan Piepenbring
This is the final week to see Charles Coypel’s extensive Don Quixote tapestries, paintings, prints, and books, on display at the Frick through May 17. Coypel, Louis XV’s painter, was commissioned by Paris’s Gobelins Manufactory to produce the series, which he worked on for a good portion of his life, from 1714 to 1734; it comprises twenty-eight episodes from the novel, in full-scale preparatory paintings that the manufactory later wove into tapestries. Coypel, himself a playwright, took a theatrical approach to the images, as evidenced by the gestures and poses of his characters; the curator Esther Bell writes, “His playful visual innuendos were targeted at both a rowdy parterre and aristocratic circles who equally embraced puns and dirty jokes, while the depiction of ballet and costume mirror both the repertoire of the Opéra and private performances for the privileged members of the King’s household.”
Coypel’s became the most influential eighteenth-century illustrations of Quixote; tapestries like the one above were indebted to his work. Read More »