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Artist Miguel Palma is a typical fim-de-siecle artist, without being a revivalist of right ideas. He is a deconstructionist, a paradoxical rebuilder of toys, an archaeologist who parodies modernity. Palma's oeuvre has been gradually architected and existentially suffered as archaeology of lost time.
Artist Miguel Palma is a typical fim-de-siecle artist, without being a revivalist of right ideas. He is a deconstructionist, a paradoxical rebuilder of toys, an archaeologist who parodies modernity. Palma's oeuvre has been gradually architected and existentially suffered as archaeology of lost time.
Artist Miguel Palma is a typical fim-de-siecle artist, without being a revivalist of right ideas. He is a deconstructionist, a paradoxical rebuilder of toys, an archaeologist who parodies modernity. Palma's oeuvre has been gradually architected and existentially suffered as archaeology of lost time.
The archaeology of lost time: Miguel Palma an interpretive hypothesis
Antnio Cerveira Pinto
My car will be pulling a trailer carrying an installation that resembles an industrial filter, thus driving around with the purpose of absorbing the carbon monoxide expelled by my car. This piece/studio gradually constructs paintings of landscapes, and works as an additional filter for greater environmental cleaning. I would say that Art in this project plays a double role. On the one hand, it purifies the environment in which it is installed. On the other hand, it is constructed and designed by some of the most lethal existing particles. In this process based on an almost cynical conscience, I seek to bring Kyoto closer to a kind of artistic industry. Miguel Palma 1 The hypothesis Glancing at Miguel Palma!s oeuvre, as it has developed from 1989 until today, it might well be said that it has been gradually architected and existentially suffered as an archaeology of lost time see, in this regard, the initiatory pieces, Ludo (1989), Cemiterra-Geraterra (1991-2000) and Order (1992). Or it could also be described as the personal archaeology of a time that is promising, seductive and fantastic but lost! Time; the speed with which time passes; the price of the irresistible adrenalin, rendered commonplace by the technologies of the 19th and 20th centuries; the memory and nostalgia of those incredible illusions and good moments lived in the frightening vortex of the decades; in a word, progress! In short, the foam of a time that this artist!s work seeks desperately to hurl into a kind of fossilised aesthetics, faithful to the passage of time, but more durable than time itself. Than our own time, naturally. Miguel Palma is a typically fim-de-sicle artist, without being a revivalist of right ideas, or a repeater of forms, or even a well-educated interpreter. He is, out of necessity and exhaustion, a deconstructionist, a paradoxical rebuilder of toys, an archaeologist who parodies modernity and a collector of forgotten images. In order to get where he is, he likes (and needs) to read the things that surround him back to front, to pronounce reality in discrete and asyntactic semantic packages, to recover from the agitated night the meaning of the monsters that inhabit it and the form of the ultra-fast shadows that spread across it without any apparent cause. When we look at his works as a whole, however, it is not regurgitated surrealism (Matthew Barney) that we see, because he knows how Freud, the ideological father of Breton and of those who followed him, was used in the interminable war machine and in the extremely powerful generators of consensuses and irresistible aesthetics that dominated life and, above all, misery, unconsciousness and death throughout the 20th century. Nor is it phenomenologist DaDa (Damien Hirst), because he knows that the real experimental energy of modernity migrated from a very early age to the hyperactive and functional field of engineering and the design of bridges, trains, liners, motorways, automobiles, aeroplanes and rockets, as well as to synthetic chemistry and biotechnology, to photography and the substitutes of the irresistible magic lantern: cinema, television, internet... Nor is it Pop gore (Cindy Sherman), because Miguel Palma ended up feeling some unexpected advantages of living on the geographical periphery, for example that of not falling into the trap of the typical provincialism of large cities, allowing himself a panoptic view over this catastrophic end of an era. Humanity as a whole, led by the pathetic consumerism and insatiable greed of the western world, has been hastening in zombie-like fashion towards the previous, neo-mediaeval and dystopian future of the post-oil era. The overfed minorities dance on the deck of their cherished decadence. So, what does this sculptor teach us when he looks around him? Replying to this question, with some boldness, I would say this: it is something that comes after ""modern!! and ""contemporary, but which I cannot yet call post- contemporary. The critical point of this in-betweenness is not the political concern clearly sculpted into his works, at least since Instrument of the Empire (1998), Europe 2000 (1999) and My great-great-great-grandmother was black (2001); nor is it the self-criticism, which is carried out in the work itself, of the brazenly bourgeois metamorphosis of contemporary art, of which Safe with a million
1 Catalytic Paintings Landscape Filters, 2007 escudos (1994), 30 minutes (1999) and Value (2002) are powerfully cynical and complex metaphors; nor is it that kind of funereal anthropology of the sexual- futuristic machines of the 20th century, so nostalgically signalled in projects such as Driving to perfection (1995), Spitfire (1997), Mini (2002), Viewing Point (2003) and 1:1.250 (2003); and nor is it even the hypersensitivity of his work to the illusionism, transitoriness and fragility of lives, worlds and things, extraordinarily sculpted into works such as Gadget (1993), 2.5 km at 100 kilometres an hour (2001), Lisbon-Rotterdam (2001), Heritage (2002), Didactic Art (2003), Dream House (2003) or Instability (2005). The critical point that I am referring to, or that I am trying to unveil as the real hallmark of creative originality in this artist!s trajectory, is rather a kind of borderline, which works such as Magic Eye (1993), Ecosystem (1995), Project 2080 (1996), Aquarium (1996), Carbon 14 (1998), Alfacis popularis (1999), Library (1999), Telescope (1999), Hydroponic Culture (2000), Barco do Lavrador (2000), Travelling with pets (2003), Trunk (2003), Accident Motion Pictures (2003), Flying Carpet (2005) and Catalytic Paintings Landscape Filters (2007) have been successively establishing between the conceptual, critical and self-referential metaphor of modern and ""contemporary!! art, and what will come after this, I mean after the death of ""modern!! and ""contemporary!! art, which, in reality, has already happened! For me, that period after ""modern!! and ""contemporary!! deconstruction begins at the very moment that analytical aesthetics reoccupies the dead man!s place, i.e. that of reality. In this case, because we live in a scientific, technological and media-dominated age that is very different from all that preceded it, the new realism in art is only now beginning to rise up, slowly and contradictorily, from the neurotic couch on which it has been lying for the past 150 years. Like an ignoble and sleepy Golan, the aesthetic new realism searches for the truth and the pedagogical way of showing it, by this I mean drawing and constructing it, against the realm of the systematic manipulation of the perceptions where, for too long, the political economy of the sign has reigned at the service of a global capitalism, but even then it has been no less belated and condemned. In order to have an idea as to how far we need to go back in the European artistic memory in this therapy of realistic recovery, I propose that we look at four paintings and analyse them: L'Origine du monde (1866) and Un enterrement Ornans (1850), by Gustave Courbet (1819-1877), and Olympia (1863) and L'Excution de Maximilien (1868), by douard Manet (1832-1883). If anything characterises art over time, it is the fact that it has almost always been a socially tamed machine of the intensive metaphorisation of ideology, i.e. a system for the symbolic representation of historically constructed reality. From the operational point of view of the respective praxis, it also became an arena in which, with greater or lesser courtesy, a battle was waged between the wills of the sorcerer and the prince on one side and, on the other side, the artist!s irresistible impulse to be, always and above all else in art, the vehicle of a manifestation of concrete subjectivity [Egdio Namorado (1920-1975)]. This means a repetitive babbling, at first dyslexic, and then virtuous, of the confused shadows of existing- being-here, very much because of the explosions of light and of the dj vu that are brought to bear here as the real life of living things (and of the things of death). Since it begins from things, it does not wish to return there, for it has as its compulsive mission to hover, whenever possible and allowed to do so by genius, in the undecidable area of reality, which reason, because of its logical nature, finds it difficult to understand and tolerate. Aesthetic curiosity is therefore not so different from scientific curiosity: the former returns the enigma as an image (and rhythm), while the second returns it as a proposition (a hypothesis, theorem or demonstration). If, in the journey that they were taking together, something separated them so radically, the fact is that they both claim to do the same: to arrive at the truth through the via dolorosa of contemplation (in other words, of theory.) It is precisely because art and philosophy (science) spit out the revealed reality after having acutely suffered it in the twists and turns of the long-endured perception, or in the patient logical construction of arguments, that their intrinsic value is precious, in the original and ultimate sense of the word. It is because of this value of uniqueness that the sorcerer and the warrior always claimed to control them. In fact it is in this contradiction that there resides that small and recurrent misfortune that has accompanied painters and philosophers (scientists) over time. In a certain sense, we can say that art tends to die cyclically in the arms of science, but that it always ends up rising again from the ashes of them both, due to the manifest and repeated relativity of empirical knowledge, the cognitive uselessness of logic (despite its extreme methodological usefulness) and to the permanent appeal of the subjective imagination that goes from me to you and to the world and back. In short, reality is a complex social construction, whose tangible appearance depends, essentially, on art, even when this appearance is a scientific appearance. Art cannot therefore separate itself from the tribe for an indeterminate period of time, under pain of allowing the image of the world to rot in the routine of its alienated ideological reproduction, amidst the cadavers of the will and the recurring disappointments and defeats of the political imagination and of that of power in general. Hermeneutic retreats, such as those that occurred during the most critical phase of ""modern!! and ""contemporary!! introspection, may serve to purify the regimes of aesthetic production, but they must not give way to some political economy of the sign or other, especially if that political economy leads to the indistinction and alienation of anthropological values, namely on behalf of the exhibitionistic and cretinous reification of the economy. When this happens, someone has to call people back to reality! This was what Courbet and Manet did in the above-mentioned works. L'Origine du monde (1866), more than a definitive criticism of the evanescent eroticism protected by the Gods of ancient Greece, is the image that art, with its capacity to foresee, gives to the announced time of popular democracy and positive truth. No subterfuge in the face of reality. No diaphanous veil pulled over its powerful nudity, no fantasy! The end of the sexual taboo, which would dominate the whole of the 20th century, really began with the writing of the Marquis de Sade (1740-1814), but also in that small and exceptional painting. The visual impulse, analysed by Sigmund Freud, and which was to influence the industries of photography, cinema, television, advertising, public relations and fashion, until the paroxysm of a genuine systematics of subliminal pornography, is to be found synthesised there to an extreme that can only really be attained by the great moments of aesthetic, philosophical and religious intuition. The phenomenological diversion realised by Duchamp on the basis of this painting deceived us for some time. By inviting us to enter into the interminable labyrinth of language, and to participate in the long catharsis in which 19th and 20th-century western art was immersed, he ended up contributing to the loss of any adherence to reality that was demonstrated by most of his followers. After Courbet and Manet, and despite Egon Schiele and Francis Bacon, the fine arts and their avant-garde movements were gradually transformed into an aesthetic analysis, where form and the refined games of subliminal meanings imposed themselves in the name of an idiosyncratic nominalism, progressively alienated from reality. Was this the result of the panic caused by the overwhelming industry of the technical reproducibility of the work of art? Fear of photography? Impotence in the face of comic books and cinema? Resignation to a market niche based on values that were in contradiction with what the new democratic art should be celebrating? The fact is that realism, whether in Courbet or in Manet, as well as the initial realism of the impressionists, when these did not set off along the path of post-Impressionism and some Expressionism leading to illustration and the comic strip (movements of a democratic art that ""contemporary!! elitism still refuses to study and understand, even today), were gradually giving way to an unstoppable analytical change of direction. From Czanne!s Mont Sainte-Victoire, to Picasso!s Demoiselles d'Avignon, to Mondrian!s decompositions, to Malevitch!s Black Square on a White Background, passing through the figurative diversions from this same tendency towards abstraction Matisse, Kandinsky, Klee... what emerges as the dominant stylistic mark of modernism and contemporaneity is a declared tendency towards disfiguration in the processes of symbolic representation. And when disfiguration really did reach its end, the way out of this cul-de-sac, coming originally from Duchamp, was known by the name of ready-made! In this way, the analytics of the processes of representation alternately gave way to nominalism and hermeneutics. Basically, these are two ways of transforming the ""work of art!! into the mere thing or idea named by the artist who, truly, no longer creates, but only lays down his ostensive statement about art, his signature (his mark), in the market of symbolic speculation and communication, so that this non-figurative and meaningless being there can open itself up to the free and unbounded interpretation of all ususfructuaries and all fairs. Un enterrement Ornans and Les Casseurs de pierre (1849) are two pictorial testimonies to another realism emerging at that time in a technological platform that had been dreamt of since the Renaissance, but which was only realised in 1823-1826, with the first heliographs produced by Joseph Nicphore Nipce (1765- 1833). The destiny of photography was to be that of prolonging the long tradition of art as the symbolic imaging of the community of its leading figures, objects, fantasies, gods and phantoms. Industrial societies, where proletarians, bourgeois and businessmen jostled with one another for bread and for a world that was apparently open to opportunities, welcomed their new camera obscura with open arms. The image formed at the back of that magic box, albeit upside down, was no longer the Via Sacra, nor the imperial hearts, nor the erotic preliminaries that decorated the theatre boxes reserved for the aristocracy, but the sublime reflection, at the same time accessible and cheap, of a new social reality: urban life. This new image, or the noema of that image, as Roland Barthes (1915-1980) used to say, was less and less an evocation and a reverie, by revealing itself, as technology progressed, to be a verisimilar testimony and the intimate proof of the frozen moments of everyday life. The this was of the confused and distant public places that we have passed through, but also of the familiar or unconfessable private space to which we return as a future-previous stranger, was the indelible mark of the new system of symbolic representation. As in the burial painted by Courbet (for the production of which he summoned together the real protagonists of the sad celebration), photography conveys, in the testimonial power of its images, a dark certainty that makes us smile and tremble, like the famous baroque and neo- baroque vanitas paintings. But the most decisive lesson to be learnt from these two paintings by Courbet is perhaps the way in which the realism that there is in them exposes, a contrario sensu, the apparent arbitrariness and neutrality of the respective themes. Instead of a staging, there is a framing. Instead of a model, there is a coincidence between character and image. Instead of theology, meditation. Instead of genre, observation. In short, the foundations of a new art, that the fine arts were to lose sight of during a large part of their technical and ideological crisis of adaptation. Whereas Courbet revolutionises the strategy of the gaze (the first close-up of the ""modern!! and ""contemporary!! imagination) and proposes a form of composition that is appropriate to the modified nature of the progressively more photographic contents of painting (framing instead of composition, etc.), Manet brings to modern realism (which would soon emigrate from the plastic arts to the new photo-sensitive arts) a radically innovative essence, imbibed with great voraciousness from the tormented Goya: looking in the direction of the facts; seeking the themes of art in information, the harshest and most unassailable criticism of conceit, hypocrisy and untruth. Without resorting to subjective exaggeration, or to the sometimes arbitrary and deceptive power of eloquent metaphors, information, of which painting and after this, photography, cinema, television and the internet became the rigorous, but only apparently neutral vehicle, established a definitive distance from the citizen-artist of the religious, palatial or simply commercial arts. Knowledge became the quintessential place for the symbolic representation of the world. The scandal caused in Parisian society by Olympia, the prostitute who, in her nudity, gained access to the Olympus of the decadent and reactionary European Beaux Arts, destroyed, in the frankness of her portrayal, a whole system of hypocritical representation, compliant with the state of profound social divisionism that reigned at that time. On the other hand, that apparently unqualified being, in her unexpected protagonism, had just conquered a place in the world of images that previously was forbidden to people of her kind: the place that impedes moral pre-judgement and challenges the democratic commitment of observation and knowledge. The other component of this cognitive change of direction introduced into fine arts by realism is the entrance of reality, namely the shameful reality of the abandonment of Maximilian Habsburg to his Mexican adventure and fate, on the part of Napoleon III, in the idealised and subservient system of European historical painting. The impact of this outrage was such that, to a large extent, it can be said to be responsible for the continuous effort made thereafter to prevent the force of the artistic imagination from being able, with its formal and chromatic eloquence, to disturb the system of seduction and manipulation that was peculiar to the rising new bourgeoisie. A free artist can rapidly become a dangerous being. Art in the age of its technical reproducibility, when it depends directly on industry for its existence (illustration, photojournalism, cinema, television, design...), can easily be controlled, namely through the functional separation of the various moments that constitute representation: deciding upon the theme, approaching the subject, capturing it, editing, highlighting and disseminating. But when it chooses other channels of communication, it does not have to obey the dominant semiotic alienation and can even seriously threaten the regulators of the instituted systems of imagination. Hence the continued pressure upon ""modern!! and ""contemporary!! art to close in on itself introspectively and disfigure its subject-matter. The power of figuration thus became, so to speak, a strategic resource that was too important, increasingly watched over and controlled by the powerful iconological machine that served the world-view of industrial and financial capitalism throughout the 20th century. Insofar as Manet was defeated in his clear determination to save the cognitive value of painting, the victory belonged to distortion and abstraction as guarantees of its progressive ideological anaesthesia. That is why it is not possible to understand the regime of 20th-century images from its aesthetic avant-garde movements, without first studying the abundant material culture that preceded it and systematically conditioned it, and in which we have included all the artistic forms that are organically rooted in the system of capitalist production and in the corresponding society of the spectacle, so opportunely anathematised by Guy Dbord (1931-1994). Returning to that peculiar sensation of lost time and wasted energy, which Miguel Palma seems to cure through the incessant search for a solid base on which to piece back together the broken fragments of the memory of this century, I should now like to centre my reflections upon the connections that I understand to exist between the progressive proto-realism of his works and the realist project that was interrupted, in stylistic and programmatic terms, at the very moment when Czanne (1839-1906) and Monet (1840-1926) began to turn in their painting towards abstraction, and later when others, such as Van Gogh (1853-1890), Edvard Munch (1863-1944) and Egon Schiele (1890-1918), established pictorial disfigurement as the privileged place for the whole idiosyncratic line of development of western art over the last century and a half. There will certainly be many other artists who, like Miguel Palma, try to regain contact with reality, but it is this particular artist that it is my task to talk about now. Initiation Ludo (1989), Cemiterra-Geraterra [""Iron terrestrial globe enclosed in a parallelepiped. This box was buried in the garden of the Fundao Calouste Gulbenkian, between 1991 and 2000!!] (1991-2000) and Order ["!12-metre-long metallic structure in which thirty-six boxes are arranged with different instruments and tools!!] (1992), close the initiatory cycle of a creative process based on this simple idea: to reverse the processes of aesthetic dematerialisation and semiotic abstraction that have characterised the trajectory of modern art since the abandonment of Courbet and Manet!s realist paradigms, previously sketched in paintings of a more romantic nature, such as Shipwreck of the Minotaur, by William Turner (1775-1851), Le Radeau de la Mduse (1817-1818), by Thodore Gricault (1791-1824), and The Shootings of May 3rd 1808 (1814), by Francisco de Goya (1746-1828). Despite its heaviness, there is nothing to identify the aesthetic evidence of a work by Richard Serra, beyond the reified context of its exhibition, the public disturbance that it provokes and the price that it costs! Abandoned in the bombed-out suburbs of Baghdad, or in the submerged city of New Orleans, its tons of cast iron (in contrast to a simple Spanish-Arabian decorative tile lost in one of these places) would easily be confused with the surrounding signs of destruction, but it would be hard to confuse them with an artistic artefact. No curious look would be directed at them in search of a refuge, consolation or encouragement. It is in this precise sense of an observation of material culture, and not that of any contextualised hermeneutic exercise (obviously possible and desirable in another discussion), that I declare there to have been a lamentable derealisation of art, as abstractionist metaphysics has erased from its programme of work the possibility of representation, narrative and meaning, leaving, as the ultima ratio of the identity of the artistic thing, what others have called the open work, matched, broadly speaking, by an inevitable aesthetics of reception (reader-response criticism). The danger of taking this distinct line of communication and sensitivity as a humanity- market is obvious and has in fact been the privileged arena of the games of seduction and the aesthetic-narrative combinations that have long marked the games of fashion and trends in taste in advanced and late capitalist formations. In relation to this dimension of aesthetics, as an urban product of the ""engineering of consent that was described by Edward Bernays (1891-1995), the nephew of Sigmund Freud and one of the 100 most important figures in the twentieth century, according to Life magazine, it is worth reading this passage from his book, Propaganda, published in 1928: The conscious and intelligent manipulation of the organized habits and opinions of the masses is an important element in democratic society. Those who manipulate this unseen mechanism of society constitute an invisible government which is the true ruling power of our country. ...We are governed, our minds are molded, our tastes formed, our ideas suggested, largely by men we have never heard of. This is a logical result of the way in which our democratic society is organized. Vast numbers of human beings must cooperate in this manner if they are to live together as a smoothly functioning society. ...In almost every act of our daily lives, whether in the sphere of politics or business, in our social conduct or our ethical thinking, we are dominated by the relatively small number of persons...who understand the mental processes and social patterns of the masses. It is they who pull the wires which control the public mind. 2 Miguel Palma!s first works, obviously tributaries of what we might call the world of sculptors, have, in short, the particularity of retaining in their heavy masses no
2 Edward Bernays, Propaganda, 1928. longer the worn out phenomenology of minimalism, but the image. Precisely this, the image! In this particular case, a collection of archetypes lost in time, which only do not disappear because they insist on returning as questioning memories. If I insist on dissecting these first works with a scalpel, it is because I see in them the genesis of a particularly original path of development in the best of Portuguese art in the period of transition between the 20th and 21st century. Politics Instrument of the Empire [""A model of a 15th-century Portuguese caravel commissioned from a young Portuguese man of African origin. Around him, shipbuilding plans and a map of the Portuguese diaspora created the work environment.!!]; Europe 2000 [""Table-tennis table with a net that marks out two territories. The top is covered with craters that make it impossible for the game to be played.!!]; My great-great-great-grandmother was black [""Magic lantern that projects transparencies. The artist!s daughters are portrayed, who, despite their Caucasian physical appearance, have African ancestry.!!]. These three powerful metaphors the first of the Portuguese colonial past/present, the second of the absurdity of war, and the third of our racist prejudices reveal, without any subterfuges, some of the most devastating and persistent sins of the West: colonialism (and the subsequent neo-colonialism), the systematic pursuit of war throughout the whole phase of Capitalism!s industrial and financial expansion, and racial prejudice. In this particular case, such a revelation does, however, have the peculiarity of situating the problems in the person himself and in the geographical space to which he belongs historically, culturally and mentally. This is consequently a radical and precise identification of the problems, which is essential in order to elucidate the thematic complexity and moral sincerity of the creative procedure. Thus, if, on the one hand, we may compare these works with the recent political trends in ""contemporary art!!, on the other hand, there is in the biographical particularity of these a confessional and self-critical side that escapes the superficiality and Manichaeism of much of this same political fashion. Their apparent simplicity is confused with the perception of a certain historical determinism, false and absurd, which leaves us ashamed and speechless. Europe 2000, a project developed expressly for the Maia Biennial of 1999, exhibits, as if in the form of a conceptual open wound, the barbarity taking place at that time in the very same Europe that was euphorically experiencing its last imperial effort. On 21 March 1999, under the pretext of avoiding a humanitarian catastrophe in Kosovo, NATO aircraft had attacked Yugoslavia! For the new European project, this would surely be a deep wound and difficult to heal. After the French and Dutch said no in their referendums on the European Constitutional Treaty, the current attempt being made to replace national referendums with government decisions shows to what extent, at least at this moment in time, the new Europe is no more than a confused federation of interests and an illusion of the masses. But a good metaphor is not only useful for illustrating this or that human episode. In reality, its lasting effectiveness depends on its managing (or not) to raise itself to a more general degree of signification. In this particular case, the ping-pong table with holes in it, as the ultimate metaphor for war games, fills precisely this condition of generality, on the basis of which the overall conjunctural view of events is transformed into the philosophy and ethics of History. Instrument of the Empire, in turn, is a self-critical monument to colonialism, in the antipodes of the Fascist statuary that still endures today in the formal stupidity, servility and lack of imagination of the Portuguese official sculpture (which even enjoys the collaboration of the most unsuspected protagonists of the late ""contemporary art!! produced in Portugal.) Once again, it is the complexity of the work, in its apparent ingenuity, that confers upon it its metaphorical rarity and ensures its cultural duration. Who is the African Portuguese in Instrument of the Empire? If he is no longer the other, in other words the independent Africa, who is it? It is all of us, I would say, but in the skin of the black man that we tear away from our concerns and hide in the great urban periphery of our conscience. Working is good for the black man, just as it was before for the Galicians! Who now remembers those miserable Portuguese sayings? And yet, we must not confuse a self-critical monument with some kind of anti-monument. Because in the evocative power of this metaphorically reconstructed piece of life, there is really a homage... which is prolonged, in all its candidness, to the very core of our conscience and responsibility. Try putting this work of art in the corridors of the Portuguese Parliament, and you will see just how powerful its effects are! This magnificent triptych closes one of the most beautiful exercises in aesthetic pedagogy of recent years: My great-great-great-grandmother was black. The moment that makes this work a remarkable instance of the return of the cognitive dimension to the artistic praxi s of the avant-garde, in its passage from ""contemporary!! to ""post-contemporary!!, is, so to speak, the historiographical and anthropological sincerity from which it starts out, ending up projecting onto all of us the hidden dimension of racial prejudices and the vastness of the incorrigible cultural ignorance that have long been leaving their marks on the interminable human tragedy. As in Instrument of the Empire, the innocence that it shows hides a disturbing revelation. In the case of My great-great-great-grandmother was black, the disturbance is produced by the question: how is it possible to feel what I sometimes feel, if there is no scientific evidence to justify it? Paradoxology Safe with a million escudos [""Iron safe containing a million escudos.!!]; 30 minutes [""Clocking-in machine. The clock cards which also served as an invitation to the exhibition, recommended the amount of time that visitors should spend at the place (30 minutes) and marked their entrance and exit time.!!] and Value [""Acrylic box exhibiting a Chippendale chair, infected by woodworm] paradoxes in a pure state. If I take the money out of the safe, the work dies, but if I leave the money there, that money will end up dying and the work will follow suit. In other words, so that the work does not die, the money ""deposited in it has to rot away there (self- destruct), incapable of overcoming the inflationary deterioration of the corresponding monetary value, or even of updating itself materially (there are no longer any escudos, or contos, for example...) But, having reached this point, what is in the safe is no longer money, and so the work, by losing its concept, also loses its value! The dilemma is therefore obvious: the moment the work is purchased, its value immediately enters into a process of irreparable implosion. I don!t know any work of art that so perfectly realises its own death in the act of realising itself conceptually. In the second case, the aesthetic enjoyment, which presupposes a fluid and irresponsible temporality, is, on the contrary, submitted to the general regime of alienation from the factory to artistic consumption! Thus, if you wish to free me from the capitalist reification of time, I shall have to reject the work of art. By accepting it, I shall permit the destruction of my freedom and, as a consequence, I shall not be able to enjoy the promised aesthetic distension. In its place, there will be alienation, or, in other words, something that must, by definition, be counteracted by the work of art. There will consequently be no work of art. Finally, if I reject the invitation, in the name of an aesthetic enjoyment that is free of any constraints, I shall not get to see the promised work of art, i.e. this will cease to exist for me (which from an anthropic point of view, implies rejecting its existence.) The value of the work of art supposedly increases with the passage of time, but, in the case of Value, this duration means the advance of the woodworm and the progressive implosion of the work of art, literally transforming it into dust. This means that, as the concept of the work gains in strength, its substance disappears! The more crystalline the concept, the less of a work there will be at the end! Nostalgia / ars moriendi Driving to perfection [""For a month, Miguel Palma undertook timed training sessions with the aim of improving his performance in driving a go-kart and achieving an objective view of his performance.!!]; Triumph Spitfire [""Miniature model of a Triumph Spitfire MK 3 from 1970, on the scale of 1:5, placed on a photograph depicting Miguel Palma and the artisan Serafim Barbosa.!!]; Mini [""Exhibition of a MINI Austin-Morris from 1968, restored for competition purposes, with a panel on which are exhibited photographs depicting meetings and contests involving the same car, a desk and two chairs for reception purposes.]; Viewing Point [""Acrylic box enclosing a wooden construction, which supports a viewing point a place of observation that was very fashionable in the 1940s, having a triangulation pillar as a reference.!!] and 1:1,250 [""DKW, F8 model, of German origin, acquired by the Porto engineer Eduardo Fleming, a month before the outbreak of the Second World War. The vehicle is accompanied by a display case in which are exhibited documentary materials of the history of that car.!!], are part of the automobile wing of Miguel Palma!s imaginary museum. Just like Marcel Duchamp!s assisted and rectified ready-mades, the cars that Miguel Palma prepares, collects, drives and exhibits have the philosophical integrity of the Duchampian research into the phenomenological duplicity of mass-produced industrial objects. The numbered units of the age of reproducibility are copies when they are born, but they immediately acquire a strange personality as the time of familiarity that is associated with their use passes. Their intrinsic mechanics gives them a kind of irresistible sexuality. Those who own such machines fall in love with them. Vehicles with a new form of autonomy and freedom speed these adrenaline factories have made successive generations of men and women addicted to them and imposed themselves as specially representative icons of the ""modern!! and ""contemporary!! era. They continue here and there, but times have changed, and we all know that they have. The end of these irresistible monsters is close at hand, and it is not their fault. At the time of taking stock, the moment comes when they should be remembered and discontinued in an appropriate and dignified fashion. Will we be able to live without these objects? How will their logic be understood in the future when there is no sign of it other than the rusty archaeological remains? Duchamp carefully selected banal objects originating from industrial creation, thereafter decreeing that they had ceased to be copies and were now unique. He called this procedure of artistic creation ready-made. He never said it, and perhaps because of this may not have even reached the point of thinking it, namely that such a phenomenological excision would one day have to coincide with the selection imposed by time and by change on the ephemeral world of copies. It is not by chance that the first artist began by collecting irregular- shaped shells, even before daring to make his first scratch and line... Phenomenology Gadget [""Car constructed by Miguel Palma with the aim of producing a truly functional object. The inaugural journey had as its destination the exhibition Images for the 90s, at the Fundao de Serralves, Porto.!!]; 2.5 km at 100 kilometres an hour [""4-lane electric automobile track, with a perimeter of 80 metres and a Seat 600 running round it. The scale is 1:32 and the speed of 100 Kilometres per hour is the one that is realised 32 times more slowly.!!]; Lisbon-Rotterdam [""Tow truck with a model of a coastal city covered with an acrylic box, transported by road to Rotterdam. The vehicle had a video camera that recorded the alterations that occurred on its inside as a result of the movement and oscillations of driving: the water flooded the housing areas.!!]; Heritage [""Destruction of a copy of an 18th-century Japanese "Imari! vase. Its reconstruction was to take place throughout the period during which the exhibit was on display.!!]; Didactic Art [""Installation formed from a table on which can be seen a large book with documents (maps and photographs, prints) made available by Miguel Palma to children aged between five and eleven years of age. On the bottom part of the table, slides are projected that document the result of his artistic intervention.!!]; Dream House [""Drawing board transformed into a model with a landscape formed by a modernist house and by a car that has been involved in an accident.!!]; Instability [""In an acrylic glass display case, a vase from the first half of the 19th century is associated with a swinging pendular mechanism, temporarily creating the illusion of instability.!!]. Opposed to the static and negative phenomenology with which Damien Hirst approaches, for example, the taboo of death (which seems to be called into question largely through Miguel Palma!s approach to the phenomenon of entropy, accident, instability or the simple insufficiency of ""modern!! and ""contemporary!! art in the age of reproducibility, of copy and speculation) is the need to imagine and stimulate models of intuitive experimentation that provide an alternative to the restrictive mental labour of typically ""modern!! and ""contemporary!! analytics. It is said that Michelangelo (1475-1564) threw his chisel against the recently completed statue of Moses, intended for the tomb of Julius II (hitting it on the knee), and shouted: ""Perch non parli?!! Why is representation not reality?! What does it need to open its eyes and walk? Will it make sense to ask the question in this way, now that we have reached the machine age? Don!t they have organs? And needs? And can!t they be beautiful? If it depends on art, on techne (_____), surely so, and one day they will have a life and will be able to love and be loved! But wouldn!t it be necessary, in order to achieve such a potential post-human symbiosis, for basic principles of pragmatism and experimentalism to be introduced into the phenomenological deambulation that precedes and accompanies the praxis of art? Florence!s determination was lost somewhere along the way, but the right time has perhaps come to recover it. Reality is movement, towards good and evil, towards life and death, in happiness and in suffering. Approaching this type of vitality with the tools of art, following a simultaneously technological and philosophical strategy of investigation, almost presupposes the existence of a previous cataloguing of the phenomena that hold our anthropological and cultural attention (their recent history and the multipolar impact of daily life). On the other hand, it implies the ongoing compilation of a glossary and a new grammar. There is an infinite list of things to do now that the combinatory possibilities of the hermeneutics of ""modern!! and ""contemporary!! art are exhausted. Measuring the subjective nature of time through the experience of the work of art is one of them. It is one of those paths that has to be drawn by art itself. The time of desire, the time of learning, the time of expectation, the time of enthusiasm, the time of the experience and the acts, the time of disappointment, the time of inexperience, the time of irrecoverable losses, the finite time of the great time that we call infinite, measured by the patient reconstruction of a porcelain piece that has been ritually broken, in the driving of a sculpture with an engine and wheels, or through the observation of the absurd relativity of speed, or in the dramatic glimpse of the climate!s reaction to our inadvertent acts... The time that is interrupted by an earthquake or a road accident, the time of tragedy and the time of the growth and learning of the map of life and images. Art as a drawing of carefully chosen subjective experiences, but nonetheless intuitive and friendly, appears, on the horizon of this new century, as the possible overcoming of the unfortunate ready-made. Hence our having called for this debate on the need for a new phenomenology that, while not abandoning the important critical tradition that has accompanied it since Kant, is, above all, more dynamic and pragmatic, and in this way can promote the necessary changeover from contemporary time to post- contemporary time. Instead of perpetuating the torture of the eternal present. Gaia Magic Eye [""Large-sized projector. At one end, a light of great intensity passes over the surface of an aquarium that, located in the middle of the device, receives the jet of water coming from a pump. In turn, with the aid of a lens, the image formed from this waterfall effect is projected into the camera obscura situated at the other end of this optical machine!!]; Ecosystem [""Fan-inflated mica containing a construction at two levels: an industrial area superimposed on a residential area. The ventilation system causes particles of dust to circulate, creating a closed ecosystem of pollution.!!]; Project 2080 [""A piece based on an agricultural project entitled 2080, which is characterised by the incentive given to the afforestation of Community countries. Installation formed by two boxes: in the top one is an inverted forest landscape; in the bottom one is a light box representing the sky.!!]; Aquarium [""Aquarium containing a fish placed on the surface of a lake.!!]; Carbon 14 [""Glass box that includes different stratigraphic layers of soil. In the upper part, a revolving agricultural machine works the land.!!]; Alfacis popularis [""Plantation of lettuces in a bath-tub, evoking urban plant cultivation in the post-revolutionary period.!!]; Library [""Three bookcases, the middle one being raised by a lifting mechanism based on the outlet from car exhaust pipes. This bookcase exhibited books on art, architecture and philosophy.!!]; Telescope [""Through a telescope placed roughly fifteen metres away, the visitor observes the image resulting from a transparency of cancerous cells, whose effect is similar to an astronomic observation. The work pays homage to the doctor Francisco Gentil.!!]; Hydroponic Culture [""Plantation of bean plants in a hydroponic cultivation system. The installation is composed of a mineral fertilisation support, an irrigation system, a PVC tank, an electric pump, electric heating, stainless steel and wooden work surfaces, chairs and a work surface with a stove, where the bean soup served during the inauguration was cooked.!!]; Barco do Lavrador [""In this restored whaleboat, Miguel Palma undertook several guided visits up and down the River Mondego, just like the "barcos de lavrador!, the small wooden boats that were used for transporting merchandise and students until the mid-20th century.!!]; Travelling with pets [""The building of an animal transport device, later placed on the roof rack of a car, was used to make a video shown in the window of the commercial agency of the Aeroflot airline company in Lisbon.!!]; Trunk [""Cross section of a tree planted in 1898 at the Convento dos Capuchos in Sintra. Miguel Palma has marked the heart centres of this recently felled century-old tree by placing on them various model cars with the dates of manufacture corresponding to the phases of the tree!s growth.!!]; Accident Motion Pictures [""An ambulance whose inside has been transformed into the stage of a city represented on a scale of 1:18. During the driving of the vehicle multiple accidents are produced involving miniature cars, which are filmed and simultaneously viewed on four monitors.!!]; Flying Carpet [""On a Persian carpet, manufactured in Iran, a structure is placed, whose mechanical system sustains, in a state of equilibrium, a seat from a military airplane with a turbine that works periodically.!!]; Catalytic Paintings Landscape Filters [see description at the beginning of this text]. The entire planet (rich and poor) is already, in the opportune expression of James Howard Kunstler (1949- ), passing through a long emergency 3 . Announced since 1972, when Donella Meadows (1941-2001) and her team published the first great
3 James Howard Kunstler, The Long Emergency, New York: Atlantic Monthly Press, 2005. study on the limits to growth 4 and the dangers for humankind if it does not try to understand what is really at stake, it was only after the earthquake and tsunami that hit South-East Asia in 2004, the hurricane Katrina which devastated the city of New Orleans in 2005, badly affecting the North American states of Louisiana, Mississippi, Alabama and Florida, and the more recent and shameful wars fought over oil (Timor, Iraq, Afghanistan, Sudan, Iran...), that the world finally began to understand that it has an extremely serious problem to solve. If global warming and the climate changes caused by this are to have the catastrophic global effects that most scientists predict, if industrial pollution and the degradation of agricultural land continues at the present rate, if the end of the cheap fossil energies (especially oil and natural gas) leads to a race for nuclear energy and a spiral of ever more intense and deadly wars, we will most probably witness a rapid decline in the life of our planet, desperate and unpredictable mass migrations, and an unprecedented psychological crisis on a global scale. Under such circumstances, it is quite likely that some of the technologies that we use today without thinking will disappear, or will become too scarce or too expensive, thus radically altering our current economic, social and cultural pattern of life. In such an implosive scenario, what is the purpose of art? If economies sink and states fail, resulting in the successive collapse of the energy, technology and services infrastructures, will we be able to continue using cars, mobile phones and computers as we do today, without thinking? Will we continue to travel by plane purely for leisure purposes? Sophisticated as it is, a great deal of present-day art (understood as the result of an established given material culture) has been transformed into a complex system of manipulation and modulation of the aesthetic expectations of the countless audiences for which it is intended, extending over a broad spectrum of solutions, ranging from the design of everyday objects to the cultural-industrial complex that invades all spheres of sensitivity and taste, under the combined regime of fashion and spectacle. Or else it has gradually begun to establish itself as an alternative critical activity, seeming to have as its fundamental mission to defend itself as a
4 Donella Meadows, Jorgen Randers and Dennis Meadows, Limits to Growth (The place for the neurotic exploration of its own creative freedom. This is how it has been in the West since the avant-garde movements abandoned reality, and gave themselves up to the problems of their own definition. On the one hand, we have an extremely vast commercial art used for entertainment purposes, basically rhetorical and destined to transform each individual into a regular consumer of culture. On the other hand, we have an obstinate critical art, progressively more caught up in its own intellectual web. The productivity of commercial art has reached the maximum limit of its powers of seduction, being left with no other way out than to promote generalised cultural cannibalism. The fine arts, in their turn, have disappeared in combat, above all leaving behind the rhetoric of their old rituals. The world is polluted and full of rubbish. We need less art, and more than anything else a simpler, less pretentious and more friendly art. To reach this point, we have to recover as irrecusable principles of artistic action the interested observation of what surrounds us, the establishment of intuitive platforms of aesthetic interaction, and some final purpose or other. Art cannot become exhausted within itself, but it has to serve the community, in their moments of anxiety, but also in their moments of euphoria, dream and utopia. In the uncertain era in which it began, in the period of the long emergency into which we have entered, artists will have to recover the instrumental and ideological conviviality that they once enjoyed with scientists, technologists and pedagogues. Its new place in the social evolution is that of knowing how to manage forms, colours, rhythms and the symbolic automatons of the new social cooperation and global community. Didactics will be an asset and there can never be too much didascalia. The cognitive message will have to find a safe harbour and it will have to do so quickly, it will have to be understood and appreciated without effort, to show the way, to convince and seduce in the name of a new, albeit uncertain, utopia: Gaia. The mechanisms of alienated mediation have to be opposed by an intelligent mediation of another type. Most immediately, and as long as there is globalisation, the artistic pr axi s must fully assume the hypermediatic, immersive,
30-Year Update), Vermont: Chelsea Green Publishing, 2004. communicational and rhizomatous potential of the post-industrial technosphere. We have a real reality, in which we move in small scales, we have the unlimited virtual reality (very important for the cognitive and theoretical expansion of the networks of aesthetic research and dissemination) and we have augmented reality, which expands with every day that passes, opening up an extraordinary window of opportunities for the demiurgic action of the arts. When I visited Miguel Palma!s studio, located in a former hand grenade factory, I understood that what I saw there was a site for the construction of urgent objects, the fruit of an unceasing periscopic observation. Devices, mechanisms, controllers, rectified and assisted ready-mades, metaphors, allegories, tragic stories and anecdotes, life, death, interstices, musical scores scattered everywhere, benches for tests, experiments, examinations, information, observation, news, games... What was all that? An exploded world in the process of symbolic recovery? A multipolar artistic project to convince us of the fragility of this world? Dialectical re- constructivism building nostalgic bridges that lead us to Vladimir Tatlin? The archaeology of lost time? Art explained to children. That!s it! Exactly. A bath-tub with lettuces planted in it Alfacis popularis the fruit of popular imagination in a situation of serious economic hardship, but projected into the future that one can see drawing nearer; a hydroponic bean-plant, from which there comes, not champagne, but the soup served during the inauguration; a boat that sails up and down the River Mondego, not in the name of the past, but in the name of a previous future; a reforestation proposal for Europe, proposing to recover the earlier pagan communion with Mother Earth; the metaphysical ascension of a library through the effects of a device used for capturing CO 2 and other gases that are responsible for the greenhouse effect; or even the catalytic paintings produced by the exhaust pipe of a 4x4 these are clear examples of the reintroduction of a realist, critical and responsi bl e programme in the particle accelerator of contemporary art, at the moment of its imminent metamorphosis. Of course, we could immediately begin to talk of the post-contemporary art already in progress, whose analysis does not, however, belong within the scope of this reflection. But this latter process, precisely because it is in progress, is still incomplete, diffuse and prone to various contradictions. On the one hand, it is naturally born from the technosphere in which we are steeped, as well as from the new protocols and languages of aesthetic programming, without any special affective links with the recent past of the visual arts. On the other hand, its maturation will certainly benefit the progressive incorporation of the genetic heritage of modern and contemporary art, as long as the latter continues to break free from its current theoretical and cultural isolation. There are therefore two confluent movements: that of a cognitive art, technically and scientifically demanding, with reasonably well defined programmes and aims, shared in both community and disciplinary terms, attentive to developments at the social and political level, and which I refer to by the name of post-contemporary art; and, coming together with this, a kind of realist revision of what modern art first began by being (from the German and English naturalist Romanticism to the French critical Realism), without overlooking the best of the phenomenology of contemporary art, although this operates with pre-technological tools and languages. This belated and transitory phase of contemporary art suffers from a characteristic phenomenological instability, for it no longer tolerates the increasingly ethereal rhetoric of the contemporary, but it does not yet know what is the best trajectory to follow in escaping from that paradigmatic orbit. It therefore tends to enter into conflict with the recurrent and self-absorbed aporias of modern and contemporary art. It tends, on the other hand, to move ever closer to the new technological and cognitive models of the post-contemporary artistic praxis. Knowing Miguel Palma, his motivations and his artistic development over the last decade and a half, I believe that we are effectively in the presence of an exemplary case of transition between the contemporary and post-contemporary paradigms of western art. The terms art and aesthetics, in the elevated and micrological acceptance that we have of them today, appeared in the 19th century, through the progressive specialisation and rationalisation of the arts and crafts, their organisation, learning and social hierarchisation within the framework of the multitudinous development of urban and industrial societies. It was in the course of this process of objective separation that theory and practice entered into conflict and began to diverge. In the case of knowledge, its epistemological radicalisation promoted a continuous disciplinary dispersal, giving rise to two major projects: Philosophy, which was to seek at all costs to maintain a sovereign, articulate and, in the final analysis, unitary view of all cognitive fields (logical, epistemological, gnoseological), and Sciences, genetically programmed for a rapid epistemic specialisation/dispersal, from which their effervescent productivity arose. In the case of praxis, understood here as ability (from homo habilis), or as techne (_____), i.e. craftsmanship, art, mechanics, technology, we were also to witness an increasingly clear-cut bifurcation between art and technology. Knowing how to make things with one!s hands, with utensils and tools, in order afterwards to make other utensils and tools (and so on in successive fashion), in the emerging context of the urban and industrial civilisation of the 18th and 19th centuries, and more radically after the appearance of the first steam engines and cars with internal combustion engines, rapidly evolved to become an elaborate, specialised, organised and hierarchised technology. Many of the artisans were then transformed into technologists designers, visualisers, modellers and constructors. From a historical point of view, this was, so to speak, the natural evolution that was most coherent with the etymology. But, with its origin in the Platonic criticism of the arts and in contrast to the Aristotelian and mediaeval aesthetic conceptions, another interpretation was also becoming established that of the so-called liberal arts. In the English case, according to Raymond Williams 5 , from the 13th century to the last third of the 17th century, the word art was used without any degree of specialisation, referring, without any distinction being made, to mathematics, medicine and the measurement of angles, and, at mediaeval universities, to a heterogeneous group of disciplines grammar, logic, rhetoric, arithmetic, geometry, music and astronomy. The artist, in his turn, was basically a person with skilful hands, with a knack, or else a practitioner of one of the arts protected by one of the seven
5 Raymond Williams (1976), Keywords (a vocabulary of culture and society), London: muses: history, poetry, comedy, tragedy, music, dance and astronomy. Only in the last third of the 18th century did disciplines such as painting, drawing, sculpture and engraving begin to be progressively identified as art, and their practitioners as artists. The exclusion of the discipline of engraving from the range of subjects taught at the Royal Academy, founded in 1768 as a result of a split in the Society of Artists, would in turn lead to the establishment of a new subdivision in the notion of art, separating the practices derived from manual expertise from those that were distinguished by their ""intellectual!!, ""imaginative!! and ""creative!! attributes, in this way giving rise to the separation between liberal arts and fine arts. Hence the logocentric (hands off) trajectory that would lead us to characterise the essence of western art, from the second half of the 19th century to the end of the 20th century, through an inevitable tendency towards abstraction was a step that it took a hundred years to achieve, ranging, for example, from the psychological portrait of the aristocrat Charles Lennox, 3rd Duke of Richmond (1758), painted by Joshua Reynolds (1723-1792), to the light-filled and plastic exploration of oil painting in Rain, Steam and Speed The Great Western Railway (1844), by J. M. W. Turner, passing through the critical paranoia of Goya!s ""black paintings, of which Saturn devouring one of his children (1815) is one of the most disturbing premonitions of 19th and 20th-century Europe. The divergence between Aristotle (384-322 BC) and Plato (428/427-348/347 BC), reproduced in the 18th and 19th centuries by the divergence between Hegel (1770-1831) and Kant (1724-1804), and throughout the 20th century, between neo-Kantians, formalists, structuralists and nominalists, on the one side, and dialectics, Marxists-Manichaeists, rationalists-dialectics, pragmatists and structuralists-constructivists, on the other side, explains the logic of this evolution at the level of the history of ideas. Realism (except in the undesirable and Manichaeist formulations of Socialist Realism and Nazi-Fascist art) was to some extent shattered into smithereens by the centripetal forces of technology, mass psychology and solipsistic formalism. Two centuries were to pass of morphic and conceptual formalism, of histrionism and the calculated
Fontana Press, 1983. manipulation of the aesthetic fields overdetermined by the advanced systems of capitalist production. The critical realism of Goya, Courbet and Manet remained, in some ways, trapped within the history of Europe; Russian Constructivism became lost in the Stalinist counter-revolution and the general ebbing away of socialist hope. The 20th century meanwhile reached its end and the disillusion that was felt was widespread. In front of us, we have an immeasurable amount of torment and a great deal of affliction. Perhaps this is the right moment to begin to mend the broken toy of civilisation. But, in order to do this, we need a new and long period of interdisciplinary cooperation. As there is nothing beyond nothingness, the best that we can do is really to relaunch hope once more, and, on the way to forming a new alliance between practical people and theoreticians, to reconstruct the arts as a field of greatly expanded wisdom and knowledge and of the aesthetic reconciliation with the immense, wise, but fragile Gaia. The model To propose an interpretive model is always a risky business, and it is more than likely that there will be flaws at some points in its construction. Whatever the case, if we don!t try, we run the risk of leaving the dialogue about works of art at the mercy of the inertias of tastes, or of the more or less sophisticated popular clichs of their worldly reception. Greenberg!s formalist and neo-Kantian paradigm has withstood and survived the linguistic criticism unleashed against it by the English and American Conceptualists, largely because, amongst other reasons, this was an incomplete, inconsequential and opportunistic criticism. We may defend, as a thesis, the existence of a theoretical art, and even justify it in the light of a general tendency towards dematerialisation, i.e. towards a loss of sensitivity in all representations, insofar as the logical clarification and technical evolution of these same representations end up being translated into their own death and ascension to the realm of the Hegelian idea. But we must not forget that the Hegelian idea, according to him the realm of logic, is not the place of the quietist (and resigned) tautology, but the arena where what is contradiction and the excluded third not only coexist, but are also the very condition of the possibility of the world. Reality is not an explosive encounter between space and time. It is not only space, nor is it only rhythm. Art is the ""manifestation of concrete subjectivity (Egdio Namorado), thereby bringing together the experience of life, the knowledge of history, the brotherhood of ideas and the courage to affirm the truth as a final demonstration of what, in the beauty of everything, is hidden as the meaning and the ultimate destination of reality. April 2007