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In this paper I draw on interviews with thirty professional artists to explore the states of mind experienced by artists as they make new artworks. An analysis of the interviews suggests that the artistic process may be considered in terms of stages and I have termed these 'genesis' (referring to the conception, gestation and birth of an idea for a new work), 'development' (referring to the relationship between artist and nascent artwork as the artist engages with her medium) and 'separation' (referring to the release of the artwork into the outside world, usually in an exhibition). In viewing the artistic process in this way, I draw a parallel between the relationship between mother (or care-giver) and child and the relationship between artist and artwork. In common parlance, people may speak of their creations, artistic or otherwise, as 'my baby' and may experience feelings of loss or relief when these projects are completed, as if the 'baby' has grown up and left home. In this paper, I take this idea further to suggest that the psychoanalytic literature pertaining to the mother/child relationship, especially as put forward by psychoanalysts of the British Object Relations school, can shed light on artists' processes and the states of mind they experience. I draw on the work of D.W. Winnicott, Marion Milner, Christopher Bollas and others to explore the extent to which the mother/child metaphor offers a new way of understanding artists' experiences. Donald Winnicott, the psychoanalyst and paediatrician, famously wrote that 'there is no such thing as a baby … A baby cannot exist alone but is essentially part of a relationship' (Winnicott, 1964:88). Perhaps one can equally say 'There is no such thing as an artist'. Without artworks (or ideas for artworks), there is no artist and the artist is essentially part of a relationship with his or her artworks, at least while they are in the process of being created. From this viewpoint, the trajectory of the artistic process can be regarded as a movement towards separation and differentiation between artist and artwork that culminates in the production of an autonomous artwork that can exist by itself in the outside world.
Visual Art and Education in an Era of Designer Capitalism, 2010
Art as life-life as art-'the self-movement of expressive qualities.' (TP, 349) Art as poietic technê-technê as poietic art-the territorialization of time and space Life as technê-technê as life-machinic assemblages, living machines If we take the post-Darwinian stance of species modification seriously, as opposed to the now-dated theory of adaptation, any hard line between biology and anthropology begins to weaken. The biology of the physical body must be placed within the context of anthropology, which recognizes the neurology of the brain and spiritual life as the movement of the mind. But neither anthropology, if it remains stuck in culture, nor biology, if it remains stuck in Nature, will do. They are necessary yet not sufficient in themselves. Whereas Derrida names the grammē (or "trace") as life itself, a break (Bernard Stiegler's "fault") needs to be posited where différance is 'exteriorized' as protoculture of eolithic tools and artistic scratching. The grammē becomes 'conscious' through techno-biological means. Mysteriously, DNA is modified in such a way that the brain is modified in a process of encephalization. Our species modification at the molecular level takes place in an interval between Nature and Culture, a process that is as sublime as it is unfathomable. We catch glimpses of it always after the Event, when the increment has become sufficiently noticeable-like global warming. We try to provide crude theories for this process-dialectics, complexity theory, and chaos theory, marked by fate, contingency, chance. But miracles, nevertheless, are Real. Deleuze|Guattari named this interval an immanent plane, becoming a plane of consistency as the virtual clamor of life is actualized through
This contextual essay accompanies a research project and presentation that I conducted in 2010 as partial fulfillment of the Diplomate and Masters degree in process-oriented psychology (also know as Process Work). The primary purpose of the project was to engage in a heuristic study of the creative process in an attempt to answer the question: Who or what creates? Is it me, the individual? Or is it some force outside of my personal identity like the Tao, the unconscious, nature, the divine, or some other organizing background intelligence? In order to answer this question, I studied my own creative process over a nine-month period by videotaping myself as I painted. During these videotaped sessions, I noticed and verbalized my inner awareness while painting, and then I journaled about my creative process after the sessions, reflected on the completed paintings, reviewed and analyzed the videotapes, and wrestled with many related questions that fascinate me but were outside the scope of this project. I also found myself drawn to explore other sources of information on the creative process including books, websites, documentaries, interviews, and the writings of other artists.
Celestino Soddu, Enrica Colabella (eds.), Proceedings of the XX Generative Art Conference, Milan, Domus Argenia Publisher, 2017
In art and design making it is possible to identify three main modes. In the first one the artist physically and directly shapes the matter or uses some simple body-based tools, like pencils, brushes, chisels, and so on. This happens, for instance, in traditional paintings, sculpture and ceramics, in lute manufactoring and so on. The second mode is the art-making mediated by some device or machine, which more or less automatically and industrially involves a process which is strictly driven by starting instructions. Though these instructions can change in time, the device must strictly follow them, and in fact the quality of the final result depends on its precision to attain to the model those instructions represent: the result must be as close as possible to the starting model. This happens in traditional design, in di technological arts, in printing and graphic arts, as well as in computer imaging, video, cinema, numeric controlled devices, 3D printing. This multiform and rapidly growing realm involves software and digital-based manufactoring, processing and automation, Artificial Intelligence, Artificial Life, Big Data, Internet of Things, autonomous agents and objects, and also Robotics technologies, nanotechnologies and nanorobotics... But it also involves biological-based technologies, like Genetic engineering, Synthetic Life and biology, De-exctinction as well as hybrid technologies (organic/inorganic), like in biorobotics. Generative art can be considered a further step in art and design. Instead of a direct, unmediated construction process or of a mediated controlled one, there is an autonomous and open process which can limit or eliminate the human intervention and can be influenced by inputs. The artist is a processes’ activator setting up some general boundary conditions, but in the process of art making there are variables and interaction levels which make the final outcome (if any) as the (not necessarily) final result of an evolution: using a terminology from the art realm it is a work in progress. This evolution does not generate a fixed result strictly dependent from a starting model, it can create a range of outcomes depending on variables that can be external (like inputs from the environment and/or the user) as well as internal (in the process itself). The final result is open and it can never be completely predicted, it can present a variety of possibilities. If the process is interactive the context is fundamental: people can collaborate in creating the final outcome and even being co-authors, but also the artwork’s and the process’s environment have a great influence. In the so called “interactive arts”, also called “contextual arts”, the artwork resides in the process itself more than in the final result. It is possibile to generate outcomes which simulate or emulate the behaviour of living systems and beings, as well as of natural phenomena. Generative art does not only concern the digital realm, it can also be biological-based, giving birth to organic and hybrid (organic/inorganic) constructs. In mirroring nature and life Generative art forms and processes can be considered as paths towards the advent of a “Third Life”, the life that humanity is giving to its artifacts, being the “First Life” the biological life and the “Second Life” the life in the symbolic realm.
The Artist's Creative Process: A Winnicottian view, 2018
The existing body of psychoanalytic literature relating to the process of making visual art does not include formal studies of first-hand reports from contemporary artists. This thesis addresses that gap through the creation of a new series of artworks and through a qualitative study of artists’ accounts of the states of mind they experience as they work. It aims to provide new evidence relating to the artist’s creative process and to question the extent to which psychoanalytic theory in the Winnicottian tradition can account for artists’ experiences. My methodology was two-fold: I kept a written record of my own states of mind as I created six video, installation and animation artworks; I also conducted thirty in-depth interviews with professional fine artists. The testimony of the artists and myself was interrogated using psychoanalytic theory from the Winnicottian and British Object Relations tradition. Winnicottian theory was chosen because it offers a particular understanding of the inter-relationship between inner and outer worlds and the thesis considers the artist’s process in these terms. Drawing on Winnicottian theory, the thesis presents the artist’s process as a series of interconnected and overlapping stages in which there is a movement between the artist’s inner world, the outer world of shared ‘reality’ and the spaces between. The research reveals aspects of artists’ experiences that are not fully accounted for by the existing literature. To address these gaps, the thesis proposes the introduction of several new terms: ‘pre-sense’ for an as-yet undefined first intimation of the possibility of a new artwork relating to a particular aspect of the outside world; ‘internal frame’ for a space within the artist’s mind, specific to a particular medium, which the artist ‘enters’ when starting work; and ‘extended self’ and ‘observer self’ for two co-existent self-states that constitute the artist’s working state of mind.
MA Dissertation | Central Saint Martins, 2018
This paper takes its departure from philosophies of subjectivity and agency that have emerged from poststructural discourses, and meditates on how their theories might reimagine the identities of artist and artwork alike, and the relationship between them. It begins by considering philosophy as, not only background context, but an artistic material, that can be pliable and instrumental to an artist. Introducing performative accounts of identity formation, from Michel Foucault through to Jacques Derrida, I reimagine my own subjectivity as interpellated by a network of sensitive relations, and begin to visualise my agency as ‘disturbances in the causal milieu’ (Gell, 1998). I then argue that these theories of agency are applicable to artworks, or fictional agencies, and not only human subjects. An expanded concept of the line (in a drawing, a sound, a gesture) is introduced to explore an artwork’s capacity to inhabit and exhibit ‘character’, which is contagious and transferable between agents, whether ‘artificial’ or ‘organic’. From there the paper becomes a platform to consider an experimental art practice, taking a novel I am writing as a proposition for such an art experiment, where the distinctions between the agencies of real maker and artificial character are blurred and challenged. This leads me to conclude in asking questions I may previously not have thought askable, such as: to what extent is something as close to home as the human mind, written; inscribed by ancient grooves of genetic memory, articulated by chains of DNA text and ventriloquisedby a culture of stories? And, is it possible to write a person? My research addresses how art, narrative and fiction might contribute to and extend contemporary studies of subjectivity and self-representation.
This discussion is the basis of Chapter 1 of my book The Aesthetics of Self-Becoming: How Art Forms Empower, Routledge, 2019. The book develops all the ideas presented below, in much greater detail. If aesthetics is to re-establish its philosophical importance a change is needed. Instead of engaging with art mainly through the crude notion of expressive qualities, or making it speak through the voice of ‘authorities’, we need a Copernican turn. This means a re-orientation of aesthetics towards i) those experiential needs which give rise to art, ii) the way they are articulated through artistic creation, and iii) a clarification of the unique effects consequent upon this creation. In the present discussion I offer an approach to all these issues. My starting point is the origin of art. This question is usually approached from an ontogenetic or phylogenetic viewpoint. However, my approach is different – centring on why human beings need to create art in the first place. This has ontogenetic and phylogenetic implications, but as expressions of a greater experiential whole - where the need for art can be seen to emerge from factors conceptually basic to self-consciousness as such. Part One, accordingly, outlines the horizonal basis of our experience of time and space, and then four key cognitive competences which are necessary to this experience. Emphasis is given to the importance of the aesthetic in its narrative form, as a further necessary feature emergent from these competences. Part Two outlines how literature, music, and pictorial art engage with this narrative feature in unique ways on the basis of their distinctive individual ontologies. They transform the aesthetic narrative of experience by embodying it in a more enduring and lucid form than can be attained at the purely experiential level. In this way, art embodies self-becoming, i.e. the developing of one’s own individuality in relation to others, and symbolic compensation for things otherwise lost in the passage of time. (This is a much extended and revised version of a paper on The Need for Art, and the Aesthetics of Self-Consciousness done a s a keynote address at the European Society of Aesthetics annual conference, Dublin Institute of Technology, 11th June, 2015)
Continental philosophers Gilles Deleuze and Felix Guattari wrote about a cosmic kind of creativity that exists in all things, the recognition of which demands of us a special kind of responsibility and action. Deleuze describes a pure existence founded in this truth as the plane or plan of immanence, and he thinks that immanence can be distorted in different, but related ways, by both religion and by science. He was influenced in part by Henri Bergson who proposed the term Élan Vital, which is often translated as " vital force. " Bergson thought that this force was behind biological and inorganic evolution. However, this line of thinking is criticised by some philosophers and scientific positivists as naive " panvitalism " or " hylozoism. " The meaning of these terms is: in the case of the former, that all things are part of a living universe; and, in the case of the latter, that material things may possess life, and life is inseparable from matter. In the face of the quandary caused by the discoveries of quantum physics, Alfred North Whitehead, an English metaphysician from early C20th is gaining renewed interest with his process theory that places emphasis on events, modes of becoming, and types of occurrences. Interestingly he is also claimed to have coined the term " creativity " with respect to cosmology, and, not necessarily attributed to human endeavour. Presented by an artist who is also a research academic specialising in creative practice, this is a reflective account of the thinking behind an art-science collaborative digital media artwork about coral spawning on the Great Barrier Reef. Referring to the aforementioned authors, it is speculated how axiology in art can counter the positivism of science and address the relativism of postmodern attitudes, without didacticism. Rather, through allusion, pathos and sublimity.
Masters Thesis, 2010
Abstract Using sculpture and drawing as my primary methods of investigation, this research explores ways of shifting the emphasis of my creative visual arts practice from object to process whilst still maintaining a primacy of material outcomes. My motivation was to locate ways of developing a sustained practice shaped as much by new works, as by a creative flow between works. I imagined a practice where a logic of structure within discrete forms and a logic of the broader practice might be developed as mutually informed processes. Using basic structural components of multiple wooden curves and linear modes of deployment – in both sculptures and drawings – I have identified both emergence theory and the image of rhizomic growth (Deleuze and Guattari, 1987) as theoretically integral to this imagining of a creative practice, both in terms of critiquing and developing works. Whilst I adopt a formalist approach for this exegesis, the emergence and rhizome models allow it to work as a critique of movement, of becoming and changing, rather than merely a formalism of static structure. In these models, therefore, I have identified a formal approach that can be applied not only to objects, but to practice over time. The thorough reading and application of these ontological models (emergence and rhizome) to visual arts practice, in terms of processes, objects and changes, is the primary contribution of this thesis. The works that form the major component of the research develop, reflect and embody these notions of movement and change.
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