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Arquivo para a ‘Museology’ Categoria

The Essentials List

26 Jul

We carry too many burdens, not just our bags, bags, even books and too much to do, because the contemporary world has difficulty making the list of the essentials.
Taking care of small household chores, not just leaving them to others, taking work seriously and taking time to rest, also dealing with what can get us out of the stress and anxiety of everyday life, having time for family members and to meditate , contemplate or even just think.
Baroque paintings, paintings and music seem to speak of a still world, too calm for my taste, some would say, but the aspects of flowers, bodegons, and still life indicate something else that is hard to see these days: flow power.
It is not the energy of force, but the energy of soul and spirit, the one that can really put us in the essentials in the face of such a troubled life, full of conflict and contradictory values, even if it is claimed to have difficulty living, it is the flow of everyday life, which is not the flow of life, of energy can be said of baroque art.
Some form of spirituality and inner well-being is responsible for harmony and life on the outside, even though daily life pushes us in the opposite direction, we must have the ability to “get out of the conventional” to make the list of essentials. When we were asked by the apostles to teach them how to pray, we could think of meditating or even just thinking for people who have no religious background.
One can for all indicate the Lord’s Prayer, the one in the “heavens” not far away, but contemplative and in Being.
May his name be holy in present terms, let meditation and contemplation always be present, may your kingdom of peace and harmony come, if not from the outside, to which we are fighting, at least the interior to face conjunctural difficulties.
And lastly, let us work for daily bread, without seeking excess and consumerism, that we may be able to forgive and be forgiven to go beyond the daily conflict. And deliver us from the evil of war, the destruction of nature, and all social ills.

 

Baroque and its expressions in the arts

25 Jul

The manifestation of the Baroque took place mainly in the fine arts, music and literature, each of these spheres expressing in a particular way the fusion between the taste for earthly things and salvation by faith, different from the Renaissance statement that affirmed human and human values. Enlightenment who tried to abolish the questions of faith with the “sapere audi”.
There are several possible views, but generally those who see the faith as a single argument criticize dualism with human values, while anthropocentric Enlightenment will criticize a “return” to religious values.
Still life, is precisely the counterpoint with the Enlightenment of “domain of nature”, today we can see the ominous consequences of the imbalance of this proposal with the possibility of the exhaustion of natural sources of life, including water and air.
The consequences of this period in the religious field were wars provoked by schisms and religious intolerance, the so-called 30-year war (1618-1648) is in fact a general way of talking about wars of European nations that emerged from 1618 until the Westphalia treaty where principles of “tolerance” were traced.
The main criticism is excess, preciousness or exaggeration in forms, to which the Brazilian artist Iole de Freitas answers: “Baroque does not mean excess, but an overflow of form and a flow of energy”, where faith and reason can be conjugate.
Two interesting cases are the post-Renaissance poet Giambattista Marino (1569-1625). whose work was also criticized for preciousness, and pre-Renaissance artist Piero dela Francesca (1415-1492), that also works on perspective and human faces were studies that influenced renaissance and there is also a certain geometric “preciousness” in it.
The influences on art and culture of various authors can be understood as a flow of energy, as Iole de Freitas says.
Iole de Freitas’s untitled work (photo) of 2011, as well as almost all of his work, are good representatives of this flow.

 

Óbidos, the Portuguese medieval city

22 Jul

The city of Óbidos, considered one of the 7 wonders of Portugal, the little towns are villages, although they have municipal council, are linked to a district and this city is linked to the district of Leiria, in the province of Extremadura, the center has 2200 inhabitants , but the whole region has almost 12 thousand.

The city has a castle with walls, considered one of the 7 wonders of Portugal, where you can live with medieval aspects, this week for example, there is the medieval festival, but the project “Literary Village” turned Óbidos into Literary City by UNESCO.

It is 80 kilometers from Lisbon, has three cross streets, Rua Direita, Rua do Facho and Josefa d’Óbidos, a tribute to the main baroque artist of the city, post tomorrow. There are vestiges that Óbidos is inhabited from primitive peoples, its logistics near the sea, the climate and the fortification of defenses were in this region also the Romans, the Muslims and in the year 1148, after the conquest of Santarém and Lisbon by D. Afonso Henriques, was also taken from the Arabs.

There is near the Lagoa (lagoon) d’Óbidos, it is possible for the real road, being like lagoon easier of defense and also with exits to the sea in several points, going from the Beach of Bom Sucesso to the Praia da Foz do Arelho (Beach of the Foothills of the Sea Arelho), bypassing the Lagoon.

As for the name, the word comes from the Latin Oppidus, which means “fortified city”, there are signs that the emperor Cesar Augustus erected the city in the late 1st century BC. This week Óbidos holds the Medieval Festival, and there will be a doctoral meeting of Digital Art from the Open University.

The video below shows the Medieval Festival of last year:

https://www.youtube.com/watch?v=QeVOXpiKBC4

 

 

 

 

 

 

 

 

 

 

 

 

 

 

The issue of indistinction

29 May

The English word is difficult, it is not difference or distinction, so we use indistinction, but in the rest of the text we will use distinction even in the sense of not being the same as different.
Whoever imagines that this subject should begin with some question of races, genres or other important diversity, surprises itself with the book of Bordieu “The distinction: social critic of the judgment” that goes to the foundation of the culture with the esthetic and ethical question.
This is wise because nothing is more in check when we speak of difference as both issues, and so introduces the distinguished by what he has most essential.
Arguing on contemporary aesthetics, he says that in order to reconstruct his logic: “popular aesthetics appears as the negative reverse of Kantian aesthetics and that the popular ethos implicitly opposes a thesis that contradicts the analytic of Belo in each of its propositions. “(BORDIEU, 2008, page 43).
In his polemics with aesthetic “popular taste” he opposes the Kantian aesthetic, which sums up how: “Taste is always barbaric when the mixture of attractiveness and emotions comes together with satisfaction and, better yet, one can transform it into a measure of his assent “(Bordieu, 2008: 44), which refers to the Kantian text Critique of Judgment.
As the text advances, and it is done with great density and for this reason it is impossible to simplify or less write down all important passages, it goes to social space, then to lifestyles, the dynamics of the fields, another essential category of Bordieu who sees the “Areas” or “social spaces” in a less watertight and more dynamic way.
Until arriving at the production of tastes and their relationship with social stratification, and finally immerse themselves in Culture and Politics, where personal opinion and school and self-taught, topics that are highly relevant at the present time.
The high point for the subject matter of difference, already made the scores of Deleuze and Derridá, now in Bordieu go to the distinction, where he presents, from the point of view of the ruling class, three modes of distinction that brings out three items: “food, culture and expenses with presentation of self and with representation (clothing, beauty care, toiletries, service personnel)”.
In Bordieu, the logic of distinction applies to the system of inclusion and exclusion, whose relations are linked to the symbolic and economic aspects, although it seems a “stylization of life”, show that at the root of these “symbols” are the differential deviations, which he calls structures of homologies or oppositions, as a system of social significance.
BORDIEU, P. A distinção: critica social do julgamento. The distinction: social critique of judgment. Trad. Daniela Kern. São Paulo: Edusp, 2008.

 

The Easter of Humanity

19 Apr

It is certain that we live a dark time, not from the digital transformations that in their essence are not evil because they expanded the worldview by telecommunications and electronic networks, expanded the participation by MEDIAS of social networks, and made more Visible the great atrocities that have been practiced ever since: oppression, inequality and various types of social intolerances.
Only one passage is possible (a great Passover of death and resurrection), if we understand what must die and need to resurrect it.
The ideological construction that we conventionally call enlightenment has three pillars: the Kantian idealism sublimated by Hegel and used by many including Marx, the Enlightenment and the empiricist thought, who believed that true knowledge is in Senses, reason and science came from these pillars.
The Industrial revolution represented the departure of the rural worker who fought in communal regime for the city where it sells its workforce, at the beginning without rules and contracts of employment, then the Social contract of the state (read: Hobbes, Locke and Rousseau) leaves the Famous 3 powers and goes to the working class, with concessions but insufficient.
Thus the religious thought was progressively abandoned, what Max Weber called “Disenchantment of the world”, but it is necessary to understand that the part that idealism calls subjective (relative to the subject) is his own and with Heidegger there is a twist Ontological.
Also the Enlightenment thought was already in crisis with Husserl, since the logicism had already been questioned by the Vienna Circle, but still without disattaching it.
The Husserl development elaborates the concept of world-of-life (Lebenswelt), but another central aspect little cited is that Husserl takes the problem of historicity of philosophy, undertaking profound teleological-historical analyses, pointing philosophy As able to review the essential aspects of modern science.
Ernest Cassirer (1874-1945) wrote The philosophy of the Enlightenment, and held a significant debate on the issue of Liberty and Kantian reason with Heidegger that reveals these issues, the central point of this debate is the questions of the exact and moral sciences of enlightenment.
In this plan philosophical thought may be able to rethink the Enlightenment model, and certainly no solution will be more national, cultural or religiously isolated, global problems need and can only be solved the light of global governance.
It takes a new thought, a new man who embrace the world and of course a new world culture that allows for social balance, with nature and with cultures.

 

The history of Easter

18 Apr

Easter is of Jewish origin, Passover (from Hebrew פסח – picture – meaning to go over or overlook) recalls the passage of slavery in Egypt around the year 1446 BC, and in the Jewish case is to remind the new generations the suffering in Egypt.
Jesus is going to celebrate Easter with his disciples, but it was common for the emperor to release some of the rebels at this time, and Jesus is arrested and tried in public, although the governor of Palestine Pilate lays hands, Barabbas is released and Jesus goes to live condemnation, torture and cruxification until death, but his body disappears, and for Christians he has risen, several later events will confirm this.
The Jews sacrifice a lamb and must be eaten after the supper full of symbolism (in picture), among them the cup of Elijah that remains untouchable, but Jesus at the last supper before being delivered will use it and pass it to the disciples at supper with their friends there is only bread, and Jesus asks that this be done in his memory, after washing the feet of his friends.
There begins his sacrifice like lamb, in substitution to the Jewish lamb, he becomes humble servant and begins its way to calvary when one of the disciples leaves to deliver it.
Foot-washing, as it is called the event of washing the feet for supper, something generally done by the slaves, but now done by someone who could be deemed important however does exactly the opposite of what human logic indicates, asks the disciples to do this by following their example, humility is a high value that must be recovered mainly by leaders and people holding positions so that humanity can find a new course.
Knowledge and pride impede advances, enslave people, and make social relations more tense and violent.
The following video, made in animated comics, is very illustrative of Easter.

 

Poetry, Notre Dame and Ignorance

16 Apr

I was preparing to write something about the first volume of Otto Maria Carpeaux on Western literature, curiously I dwell on the passage: “‘lirism’ is the true name for the divine and human order in the world of Sophocles, symptoms of a precarious balance because purely aesthetic “(Carpeaux, 2012, p. 49), which speaks of lyricism in Sophocles, the fire of Notre Dame robs me of lyricism, and certainly not only aesthetic but historical.
Certainly there will be some who think that they are stones and museums, the little appreciation for the religious question touches me, but I understand, but no appreciation for history, the first arches that extended the ceiling of the Gothic cathedrals, an engineering work that lasted almost 300 years, that used various styles of architecture that could be reviewed and understood, etc.
There is militant ignorance, appeals to practice, objectivism (which robs any lyrical or poetic possibility), what Byung Chull Han calls the culture of the “smooth”, flat, without wrinkles or details, which wants to abolish any environment, enhances or poetic license, the “challenge” culture.
I saw the works of Gaudi in Barcelona the contemporary opposite of the culture of the flat, a poetry, lyricism and a mystique made of stone as he intended, the internal lights of the Sagrada Familia are a spectacle to the part, it is not the digital that abolished this, much before modern objectivism.
Ignorance beyond questioning any concept, philosophy or theory, in addition to a pseudo appeal to practice, objectivity or any other argument, in fact without good method none of this can be successfully achieved, this ignorance has become militant and I wonder if would not be able to destroy mankind’s patrimony.
The Islamic State did this in Palmyra, but do not we do the same in our instrumentalizing, ideologized and militant practice, in fact, there is today a militious ignorance.
I want to imagine that the fire of Notre Dame was not a criminal, because it does the same thing as terrorism by destroying history, culture and the possibility of future generations understanding the long road that humanity has gone through, it is not possible to have a promising future by ignoring the past, not only the deeds, but also the mistakes and misunderstandings.
I accept this momentary death, this is my easter and easter of history, but I believe in future and in the culture.

 

Notre Dame on fire

15 Apr

Today the Notre Dame was been on fire in enourmous proportions. 
The present church was built in the year 1163, when the Romanesque church there was demolished because Bishop Maurice de Sully considered it unworthy of values and the technical innovations allowed new daring forms and arches and ceilings were erected.
The church of Notre Dame, which stands for Our Lady [and one of the oldest of the Gothic style, and the long process of construction that lasted until the mid-fourteenth century, and the various architects who participated in the construction justifies the stylistic differences present.
During the French Revolution several elements of the church were stolen, ending the space itself by serving as a warehouse for food, but Victor Hugo incorporated to it a romantic spirit and inclusion, the novel The Hunchback of Notre Dame in 1831.
There are indications that the Celts would have celebrated ceremonies there and later the Romans would have made a temple of devotion to the god Jupiter, and still there would have existed one of the first churches of Christianity in Paris: the Basilica of Saint-Etienne, designed by Quildebert I by around 528 AD.
The fire destroys a patrimony of humanity, a historical document and the reconstruction will hardly maintain the original originality, is a great loss for the history.
In live now NBC News has a documentar about this:

https://www.nbcnews.com/video/watch-live-notre-dame-cathedral-in-paris-on-fire-1493982275799

 

The Interiority: garden, indifference or puppets

09 Apr

Following a great development of the idea of the Polis, the next movement of thought goes into interiority, Aristotle had been the preceptor of Alexander the Great, who built the first great empire of antiquity, but then came the Roman Empire, the polis was confined in ideas about law, wars of conquest and finally the Roman pax, which was the surrender to the great empire.
The thought will confine the interiority, Warburton will call the chapter on Garden Epicurus, because he ran his school in a house with a garden, and his basic ideas was how to make the philosophy practical to make life happy, the practical was so rules of how to work inner issues, and between them avoiding ideas about death.
A second school that emerged in this period were called skeptics, for their indifference in many relevant matters, or Stoics because they met at the gates of the cities called “stoa”, hence the name of the school.
The basic idea is captured by Warburton as: “Our attitude toward what happens is within the limits of our control, though whatever happens is not.”(Warburton: 2012, 32).
To a birth of reason, because the Stoics believed that we should not feel sad about something wrong that happens to us, when we are deceived or have emotions that would hinder our thinking, we should always eliminate it completely.
Thus, if contemporary philosophy can be said to be objectivist in the sense of the subjectivists, the influence of Cicero on the Enlightenment is recognized, especially in Locke, Hume, and Montesquieu.
Finally, Augustine’s view of Warburton as that which all reality as “puppets” of divine thought, nothing more unjust, Augustine tried to free himself from the Manichean thought that imprisoned him in a struggle between good and evil, and his conversion to Christianity was just that cristianism isn’t manichaeism view of life.
I know that even Christian scholars see it that way, and Manichaeism is still an influential part of religion.

Warburton, N. Uma história da filosofia. São Paulo: LP&M, 2012. (in portuguese).
The philosopher Massimo Pugliucci has interess in stoicism and explain this thinking:

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The work of Lev Manovich

02 Apr

The what differentiates Manovich from other discourses is his understanding of computer language and his study of interfaces, this was reflected in his works such as the one presented at the Chelsea Art Museum in New York, the Finnish Zentrum für Kunst und Medientechnologie in Karlsruhe, at The Walker Art Center (Minneapolis) and at the Museum of Contemporary Art Kiasma (Helsinki).
He has received numerous awards such as the Guggenheim Fellowship and the Digital Cultures Fellowship (University of California, Santa Barbara) and has been a reference professor of digital art at the California Institute of the Arts and the University of Arts and Design (Helsinki) and Arts Center Hong Kong), with a universal vision, therefore.
Without ignoring conventional readings and media, he shows that the reformulations of the categories for analysis of the current models function as a sort of genealogical map of the new media (I would say anthropological, but I understand the perspective of the author), where he seeks to sketch the possibilities and perspectives of the future.
In this way, both the perspective of the computer and its productive potential appear to be linked to its work as mediator of culture.
It appears in Manovich’s text: “Each stage in the history of computer media presents its own aesthetic opportunities as well as its own projection of the future: in short, its own ‘research paradigm’ “(Manovich, 2001).
And it points to the future by saying that some techniques: “At a later stage, these paradigms will be modified or even abandoned.
In this book, you wanted to the “new media research paradigm, during its first decade, before it falls asleep in invisibility,” which is where the ideas of interfaces should break.

The good self-presentation is this keynote: Museum without Walls: Using Big Cultural Data to Re-think Cultural History – Lev Manovich, in The Graduate Center, City University of New York, see the vídeo: