Artículos de revistas sobre el tema "Olafur Eliasson"

This article discusses Icelandic installation artist Olafur Eliasson’s approach of the threshold as a productive liminal space rather than as a static boundary between the inside and the outside. Often defined as the physical division between the interior and the exterior in architecture, the authors argue that by looking at Eliasson’s works in detail, the threshold’s inherent capacity of comprising a dynamic dialogue between inside and outside where one is determined by the other unfolds. This paper proposes that designing the relationships between inside and outside involves subtle renegotiations and redefinitions of conventionalised notions of their boundaries and a resultant emergence of new design strategies. Eliasson designs thresholds in diverse ways that he analyses and provokes the spatial associations between inside and outside, interior and exterior. While in Eliasson`s work the categories of inside and outside remain mutually exclusive, they physically co-exist at the same time; deliberately refracted, juxtapositioned, connected or confounded in an experimental yet rigorous approach that employs different scales and common characteristics. Seventeen of his works are analysed and grouped into four different threshold design strategies that result in an object, an association, an event and an immersive space.

Oxygen and water are two basic elements for the survival of all living things on Earth. Water is defined as a basic element that ensures the sustainability of biological life. Today, water is a very effective substance not only on the living environment but also on the inanimate environment due to its properties. Because life began in water. Today the effects of climate change on water resources and the amount of water on earth are oxygen and water are. The reduction of water resources as a result of the climate crisis and global warming has also started to pose an important problem for the creatures living on the earth. Although human beings know that they need to take action to solve this problem as soon as possible, they do not take enough precautions. Therefore associations, foundations and sensitive people and even artists have made an effort to warn other people living on the planet and create an awareness. Some artists express this on their own artistic style while aiming to depict influences of water on societies with their sample artworks. In this research, qualitative research method, literature review about the works of two artists on water, and in this context, the works of Mehmet Kavukçu and Olafur Eliasson were examined and what kind of awareness creations were revealed. Keywords: Global warming, water, Mehmet Kavukçu, Olafur Eliasson

Antony Gormley's Another Place and Olafur Eliasson's Your watercolour machine exemplify passages and combinations of smooth and striated space as beings of sensation on planes of technical and aesthetic composition. They are frames which striate the smoothness of light, water, molten iron, etc., using scientific planes of reference. Smooth and striated mix as boundaries between visitors’ bodies and installation become permeable. Optic becomes tactile, becomes haptic, generative engagement. Both artists experiment with the interface between striated and smooth to encourage visitors to experiment and experience sensation. The installations are liquid spaces; forms of perpetual non-permanence which affect and react with others’ behaviours in processes of co-emergence.

Tema recorrente na arte contemporânea, a construção de paisagens é exemplificada aqui por obras como as de Olafur Eliasson e Douglas Huebler, com apoio na ideia de construção de paisagem apresentada por Javier Maderuelo. Propomos um aprofundamento da questão com base na apropriação de imagens fotográficas por meio de deslocamentos virtuais pela web em obras como as de Corine Vionnet, sobretudo a partir da convergência dos conceitos heideggerianos de habitar e construir com o conceito de espaço discursivo da fotografia de Rosalind Krauss. Diante disso, segue como estudo de caso um projeto da artista Camila Silva intitulado Caballos de paseo, que tem o livro como lugar de retorno e de novas partidas para deslocamentos pelos espaços discursivos da arte contemporânea.

A natureza sempre foi objeto de apreciação das paisagens, historicamente concebidas em pinturas que guardam em si grande potencialidade retórica. Contudo, na contemporaneidade, as instalações – reconhecidas como elementos do campo escultórico – mudam a relação entre observador e imagem e agregam à paisagem natural uma nova dimensão, que é adicionalmente mediada pelos espaços expositivos. Estes são os casos das obras “Riverbed”, de Olafur Eliasson, e “Paraíso”, de Oscar Oiwa. Ambas as instalações, objetos de análise deste artigo, retratam a natureza de maneira diferente da tradição dos quadros e, ao serem examinadas por uma ótica intertextual – que aqui toma como referência conceitos seminais para essas formas de arte mais atuais –, suscitam um diálogo de natureza política e afetiva com o próprio local em que se encontram, tanto territorialmente quanto institucionalmente.

This article uses “Contact,” an art installation by Olafur Eliasson, and “anti-zoom,” an essay by Bruno Latour to reimagine the problem of corporate short-termism. It investigates what it means to propose, under the gaze of law, that directors and investors look to the “long-term” when pursuing corporate purposes. The article contests that it is possible to zoom, as if using a telescopic lens, between the demands of different time frames. It is only after an extended amount of “contact” that one is able to plot the relation of the short to the long term and make sense of it, a finding that problematizes the corporate self-governance of time. A way forward is imagined that makes the thesis of anti-zoom fit for renovating corporate law.

AbstractThe sculptor Olafur Eliasson produces works together with his team that have two main goals: first, he intends to sensitize our daily perception of the world and our surroundings, and second, Eliasson’s works are not only works of art, but they also explore nature, the physical properties of light, of energy, of water, and other elements. With the famous project Little Suns, small plastic lamps with LED light bulbs and solar cells, he contributes to the amelioration of daily life for those who do not have access to electricity even today. In other works he focuses on elementary phenomena such as the movement of elements in a vortex of water or air, on the properties of light, of mirrored light, or the fascinating world of kaleidoscopes. Some of these works are very popular and often include visitors such as the Weather Project in the Turbine Hall of the Tate Modern in London created in 2003. This work is said to have provoked spontaneous meetings, celebrations, and even episodes of civil protest. The work turned the museum into a kind of agora, the public square in Ancient Greek cities that was at the heart of daily life, of politics, of democratic practices.

Although the sublime is commonly associated with nature, the historical determinants of this relation are frequently ignored. Art historians and curators who attempt to define a contemporary sublime often anachronistically link recent artworks with modern categories marked by a now contested representation of the world. Such is the case of the “natural sublime,” which emerged around the turn of the eighteenth century and exemplifies what Philippe Descola describes as a “naturalistic” cosmology characterized by a separation between Nature and Culture. Starting from a case study of two recent art installations associated with the sublime, namely The weather project (2003) by Olafur Eliasson and the series systematics and datamatics (2012) by Ryoji Ikeda, this article examines how these works reconfigure the relation between the subject and the world, in order to characterize the contemporaneity of their representation of the sublime. It suggests that these installations help reformulate our interpretation of it by emphasizing the power of technological and digital mediations to connect the human and the non-human worlds.

Designs that mix art and design are especially hard to decode because of the hidden complexities of their object. This paper is an attempt to understand the tensions of art and design objects in relation to semiotic concepts of agency, intentionality, and indication. It does this by examining the ideas of Alfred Gell's anthropology of art and the indicative framework derived from Argentinian semiotician Juan Pablo Bonta and Jørn Guldberg. The toy-like solar lamp Little Sun by Olafur Eliasson and Frederik Ottesen is used as a case that blends the registers of social design and art, and as an example of how designers attempt to determine meaning potentials through design in a complex interplay of different strategies. In the final analysis, what characterize objects like Little Sun is seldom that they communicate their meanings in themselves, but instead rely on forceful mediations to gain their interpretative effects.

Este artigo trata da convergência entre arte e arquitetura em uma poética dos materiais. Partindo da reflexão de “Dentro do nevoeiro” (Ubu, 2018), de Guilherme Wisnik, investigamos em que medida certa arte e arquitetura ainda podem promover o sentimento de assombro em um mundo caracterizado pela dimensão global do espetáculo midiático e da tecnociência. É na poética do nublamento que localizamos formas residuais e emergentes de resistência à arte e arquitetura hegemônicas no capitalismo neoliberal, tais como as fotografias de Michael Wesely; as instalações de Olafur Eliasson; e as construções do escritório SANAA de Kazuyo Sejima e Ryue Nishizawa; e do escritório Diller + Scofidio, de Elizabeth Diller e Ricardo Scofidio. É na forma da presença imaterial da névoa que as obras destes artistas e arquitetos abrem um campo de indeterminação em relação ao devir, na medida em que elas se opõem à comunicação corriqueira e às imagens hegemônicas que apenas reforçam a realidade existente.

<p>Desde el siglo XIX, la arquitectura temporal y las instalaciones han transitado caminos que a veces coinciden en el uso el uso de ciertos elementos, entre ellos, los espejos. Este texto, centrado en el estudio de dos casos particulares de espacios hechos con espejos, tiene como objetivo identificar vínculos entre algunas obras creadas desde ambas prácticas artísticas. Para conseguirlo, este artículo se divide en dos partes, la primera, dedicada a los laberintos de espejos y, la segunda, a los caleidoscopios habitables. Cada sección propone primero, un recorrido histórico a través de algunas de las obras más relevantes desde ambas prácticas artísticas, para después presentar un estudio comparativo en el que se señalan las similitudes y diferencias en la forma y en los objetivos de los trabajos, tanto al interior de cada práctica, como entre ambas prácticas. Esto nos permitirá vislumbrar el paralelismo que existe, especialmente entre determinadas obras de Gustav Castan y Olafur Eliasson, quienes desde ámbitos y épocas diferentes han desarrollado trabajos en los que destaca, entre otros rasgos, el uso de espejos.</p>

The topic of the article examines the special connection between an industrial enterprise and the urbanistic environment, taking into account certain features of the location of an enterprise in an urban planning environment, as well as the corresponding factors of the architectural and construction scheme of modernization of production to understand the modern process of reconstruction and renovation of industrial facilities in a historical context. In search of figurative plastic stylistic expressiveness, architects in the 1920s and 1940s drew attention to engineering structures, machines and units were placed outside, which already at that time became a visual carrier of iconic-shaped symbols of the aesthetics of industrial culture. Subsequently, during the period of new experimentation in the 60s and 70s, the volumes of the engineering infrastructure were included in the structure of the volumetric-spatial solution of the production environment as an element of compositional construction based on block-modules given by the technology. The revival of the modern synthesis of arts is talentedly embodied in the metallurgical enterprise "Interpipe": frescoes, volumetric compositions of the modern Danish artist - Olafur Eliasson have formed a modern industrial enterprise where almost classical heritage of the experimental period of the 60s-early 70s remained the basis and

PERFORMATIVE UTOPIAS IN CONTEMPORARY ART | The article deals with the current interest in the notion of utopia within contemporary visual art and theory. It is argued that utopia as a concept and area of investigation has returned on the contemporary art scene, albeit in a remarkably new way. If modernism presented utopia as a final vision for a better society, utopia is now articulated in a less ambitious way, in the vein of the much more modest question “what if”? Basing its argument on art projects by Andrea Zittel, Olafur Eliasson, Francis Alÿs and Tomàs Saraceno among others, the article puts forward the notion of a “performative utopia” – a utopia that is enacted rather than represented, and which is thus contextually and situationally defined. In the article the notion of a performative utopia is related to Nicolas Bourriaud’s idea of the “microutopia” and Fredric Jameson’s distinction between utopia as program and impulse. In conclusion it is stated that in as much as the contemporary utopia does not necessarily describe a fixed reality, its main objective is to project new visions. Hence, its criticality is not descriptively based, but lies in its ability to present a counter-image that calls on the imagination of the viewer. A plea is made for this kind of criticality as it is argued that challenging the boundaries of our imagination in itself constitutes a true cultural transformation.

In the paper “Two perspectives on ecological art”, we will compare two perspectives on sustainability and the practicality of an ecological artwork. One perspective is from Latvian media artist Maija Demitere, researching slow media art, deep sustainability, and food production. Demitere uses micro-gardening prototypes as an instrument to inform the public on the problems of food production (local food, biodiversity, pesticides, herbicides, pollution caused by agriculture). Demitere uses gardening in combination with DIY (Do it Yourself) technologies to talk about slow living, ecology of the mind, and mindfulness. The second perspective is offered by Jan Glöckner. Glöckner is a German artist and researcher. His research interests are collaborations between fungi and Hominidae. Glöckner reaches out with diplomatic gestures towards fungi to re-localise humans within the larger domain of living entities. He is working on an ethical framework that draws from deep ecology and Tibetian Buddhism to ensure the rights of microorganisms and macroorganisms in artistic, industrial, and research setups. The first part of the paper will focus on recycling, waste management, waste produced by households, and the artists’ perspective on the problem. The second part will focus on a specific case of the exhibition “Life” by Olafur Eliasson at the Foundation Beyeler in Riehen, Switzerland. The second part will also look at the idea of “artistic greenwashing”. The last part of the article will attempt to conclude what can be considered an actual sustainable artwork and propose possible key points that describe a (deep) ecological artwork. The paper uses such methods as case studies, literature analysis, and autoethnography.

Este estudio busca indagar la poética de la transitoriedad desplegada de Inert Gas Series/Helium, Neon, Argon, Krypton, Xenon/From a Measured Volume to Indefinite Expansion (Serie de gases inertes / Helio, neón, argón, criptón, xenón / De un volumen medido a una expansión indefinida), de Robert Barry (1969). Esta obra consistió en la liberación de gases desde sus contenedores a la atmósfera en diversos lugares de California, la cual fue anunciada por medio de un cartel blanco en el que se publicaron los datos de una dirección de correos y un número de teléfono, al que respondía una máquina contestadora con la grabación de su descripción. Con lo anterior, se pone en obra una dimensión temporal que se debate entre la fugacidad del gesto performático y la infinitud de lo que implica conceptualmente, que problematiza la inmaterialidad y que desplaza los valores plásticos a valores implícitos en la idea de obra como un ejercicio conceptual. Pero ¿qué implica la desmaterialización total del soporte de obra?, ¿qué es lo que intenta mostrar Serie de gases inertes mediante la alusión al tiempo? y ¿qué importancia tiene el arte, en tanto conceptual, para articular una idea de magnitud en la obra? Esta investigación busca responder a tales cuestionamientos desde la premisa de que la obra de Barry, como propuesta inmaterial, temporal y conceptual, logra presentar una serie de paradojas en torno al arte que articulan una poética de la transitoriedad, la cual es puesta a prueba mediante la comparación con otros ejemplos de obra (Rachel Whiteread, Oscar Muñoz y Olafur Eliasson). Finalmente, la poética de la transitoriedad exhibe la imposibilidad de retener el transcurso temporal mediante dispositivos plásticos que se proponen como un flujo, esto es, representan el cambio espacial/material en el tiempo.

Artykuł został napisany w celu znalezienia odpowiedzi na pytanie o uniwersalność koncepcji mindfulness, o możliwość odejścia od filozofii i religii Wschodu oraz poszukiwanie nowych inspiracji w myśli zachodniej. Fascynacja Orientem bez pogłębionego zrozumienia doprowadziła do utowarowienia koncepcji mindfulness. Hipoteza badawcza zakłada, że mindfulness nie musi odnosić się wyłącznie do praktyk religijnych. W poszukiwaniu nowych kierunków uważności analizą zostały objęte inspiracje i twórczość Olafura Eliassona, duńskiego artysty islandzkiego pochodzenia. W swoich projektach łączy on fascynację naturą z filozofią somaestetyki. Wnioski badawcze potwierdzają postawioną hipotezę i wykazują obecność nowych kierunków w kulturze wizualnej Zachodu

Este artículo pretende investigar la relación entre el arte y el ser humano desde la construcción del espacio, teniendo como linea conductiva el análisis de la instalación Double Sunset, del artista islandés-danés Olafur Eliasson. Aquí se propone reflexionar sobre algunos entrelazamientos como: naturaleza y artificio, naturaleza y hombre, realidad y representación, ilusión. En este contexto, como la lenguaje artística puede actuar en el estímulo para el diálogo interactivo entre el ciudadano y la ciudad. Para eso, Eliasson trabaja con la forma en que experimentamos y percibimos los espacios para la construcción de un lugar singular a partir de una lectura espontánea y emocional de la obra y no a través de la racionalidade.

Der Beitrag widmet sich Potenzialen medialer und ästhetischer Bildung im Kontext der Klimakrise. Im Zentrum steht das Kunstwerk Earth Speakr von Olafur Eliasson, durch das Prozesse medialer Bildung digitaler Kinder- und Jugendöffentlichkeit befragt sowie anhand raum- und zeitbezogener Möglichkeiten diskutiert und veranschaulicht werden. Mittels einer phänomenologischen ‹Blickverschiebung› erfolgt eine Analyse der medialen Schichten im Gebrauch der App sowie deren Verortung im Kontext digitaler Kultur. Neben den medialen Spezifika der audio-visuellen Botschaften, die Momente der Gemeinschaftsbildung thematisieren, werden die Nahtstellen digitaler Kinder- und Jugendöffentlichkeit beleuchtet.

La aparición del informe The limits of the growth en 1972 significó entrar en una era donde la ciencia cuantifica la duración de la vida en el planeta, y cuestiona la supervivencia de la misma. Esto origina que la concienciación social redefina la tradicional percepción cultural de una Naturaleza magnánima e ilimitada por una donde la presión por la supervivencia misma en una Naturaleza limitada, marque de manera esencial la mirada actual del siglo XXI. Para apreciar esta transformación el artículo propone un recorrido sencillo, a través de miradas concretas a lo largo de los últimos 200 años, sobre la Naturaleza y la supervivencia, que se inicia simbólicamente en la obra Caspar David Friedrich para finalizar y contrastar con las reflexiones artísticas de Eliasson Olafur. De manera complementaria se busca guiar el discurso, como testigos que muestren dicha evaluación, a través de las acepciones conocidas de supervivencia.

The article considers hyposubjectivation as the most essential kind of subjectivation in a post-Antropocentric context. Hyposubjectivation is a variety of subjectivation that takes into account the possibility and necessity of anthropological nothing or even less than nothing, the non-presence of a human being. In comparison with hyperobjects from weather catastrophes to celebrities hyposubjects appears as lacanian lamella, deleuzian double fan of a sensation or, in a more philosophical-anthropological formulation, as an uncanny ontological strange stranger. Post-Antropocentric particularization and singularization of a human being bring it to the statement of not-All as othing or hing, less than nothing. And it’s a statement of hyposubject with its contingency in n-dimentions, agentiality, resistance to any -isms, holeness in a weird reality. In the aricle it’s shown that exactly hyposubject, strange stranger realizes schizotrategies for openness of a human being, which non-presents in its meontic nothingness, or tactics of mœlting as becoming-Nature. Such an approach is developed in the aspect of non-human turn as a significant philosophical and anthropological direction. The study is based on post-postmodern philosophy, object-oriented ontology, weird, agential realism of intra-actions, etc., when a human being is considered in its manifold in nothingness. Philosophical anthropology in this case is associated with a deep, dark and weird ecology and the human being appears as a natural object devoids of its own nature. The material for the study was inured the actual cultural appearances such as the artworks of Bjork, Olafur Eliasson and A Place of a Bury Strangers, as well as relevant life practices. Thus, the principle of hyposubjectivity of a human being in a post-Antropocentric context is proved.

Introduction In this article, I explore the phenomenon of augmentation by questioning its representational nature and analyzing aesthetic modes of our interrelationship with the environment. How can senses be augmented and how do they serve as mechanisms of enhancing the feeling of presence? Media art practices offer particularly valuable scenarios of activating such mechanisms, as the employment of digital technology allows them to operate on a more subtle level of perception. Given that these practices are continuously evolving, this analysis cannot claim to be a comprehensive one, but rather aims to introduce aspects of the specific relations between augmentation, sense of proprioception, technology, and art. Proprioception is one of the least detectable and trackable human senses because it involves our intuitive sense of positionality, which suggests a subtle equilibrium between a center (our individual bodies) and the periphery (our immediate environments). Yet, as any sense, proprioception implies a communicational chain, a network of signals traveling and exchanging information within the body-mind complex. The technological augmentation of this dynamic process produces an interference in our understanding of the structure and elements, the information sent/received. One way to understand the operations of the senses is to think about them as images that the mind creates for itself. Artistic intervention (usually) builds upon exactly this logic: representation of images generated in mind, supplementing or even supplanting the existing collection of inner images with new, created ones. Yet, in case of proprioception the only means to interfere with and augment these inner images is on bodily level. Hence, the question of communication through images (or representations) should be extended towards a more complex theory of embodied perception. Drawing on phenomenology, cognitive science, and techno-cultural studies, I focus on the potential of biofeedback technologies to challenge and transform our self-perception by conditioning new pathways of apprehension (sometimes by creating mechanisms of direct stimulation of neural activity). I am particularly interested in how the awareness of the self (grounded in the felt relationality of our body parts) is most significantly activated at the moments of disturbance of balance, in situations of perplexity and disorientation. Projects by Marco Donnarumma, Sean Montgomery, and other artists working with biofeedback aesthetically validate and instantiate current research about neuro-plasticity, with technologically mediated sensory augmentation as one catalyst of this process. Augmentation as Representation: Proprioception and Proprioceptive Media Representation has been one of the key ways to comprehend reality. But representation also constitutes a spatial relation of distancing and separation: the spectator encounters an object placed in front of him, external to him. Thus, representation is associated more with an analytical, rather than synthetic, methodology because it implies detachment and division into parts. Both methods involve relation, yet in the case of representation there is a more distinct element of distance between the representing subject and represented object. Representation is always a form of augmentation: it extends our abilities to see the "other", otherwise invisible sides and qualities of the objects of reality. Representation is key to both science and art, yet in case of the latter, what is represented is not a (claimed) "objective" scheme of reality, but rather images of the imaginary, inner reality (even figurative painting always presents a particular optical and psychological perspective, to say nothing about forms of abstract art). There are certain kinds of art (visual arts, music, dance, etc.) that deal with different senses and thus, build their specific representational structures. Proprioception is one of the senses that occupies relatively marginal position in artistic production (which is exactly because of the specificity of its representational nature and because it does not create a sense of an external object. The term "proprioception" comes from Latin propius, or "one's own", "individual", and capio, cepi – "to receive", "to perceive". It implies a sense of one's self felt as a relational unity of parts of the body most vividly discovered in movement and in effort employed in it. The loss of proprioception usually means loss of bodily orientation and a feeling of one's body (Sacks 43-54). On the other hand, in case of additional stimulation and training of this sense (not only via classical cyber-devices, like cyber-helmets, gloves, etc. that set a different optics, but also techniques of different kinds of altered states of mind, e.g. through psychotropics, but also through architecture of virtual space and acoustics) a sense of disorientation that appears at first changes towards some analogue of reactions of enthusiasm, excitement discovery, and emotion of approaching new horizons. What changes is not only perception of external reality, but a sense of one's self: the self is felt as fluid, flexible, with penetrable borders. Proprioception implies initial co-existence of the inner and outer space on the basis of originary difference and individuality/specificity of the occupied position. Yet, because they are related, the "external" and "other" already feels as "one's own", and this is exactly what causes the sense of presence. Among the many possible connections that the body, in its sense of proprioception, is always already ready for, only a certain amount gets activated. The result of proprioception is a special kind of meta-stable internal image. This image may not coincide with the optical, auditory, or haptic image. According to Brian Massumi, proprioception translates the exertions and ease of the body's encounters with objects into a muscular memory of relationality. This is the cumulative memory of skill, habit, posture. At the same time as proprioception folds tactility in, it draws out the subject's reactions to the qualities of the objects it perceives through all five senses, bringing them into the motor realm of externalizable response. (59) This internal image is not mediated by anything, though it depends directly on the relations between the parts. It cannot be grasped because it is by definition fluid and dynamic. The position in one point is replaced here by a position-in-movement (point-in-movement). "Movement is not indexed by position. Rather, the position is born in movement, from the relation of movement towards itself" (Massumi 179). Philosopher of "extended mind" Andy Clark notes that we should distinguish between a real body schema (non-conscious configuration) and a body image (conscious construct) (Clark). It is the former that is important to understand, and yet is the most challenging. Due to its fluidity and self-referentiality, proprioception is not presentable to consciousness (the unstable internal image that it creates resides in consciousness but cannot be grasped and thus re-presented). A feeling/sense, it is not bound by sensible forms that would serve as means of objectification and externalization. As Barbara Montero observes, while the objects of vision and hearing, i.e. the most popular senses involved in the arts, are beyond one's body, sense of proprioception relates directly to the bodily sensation, it does not represent any external objects, but the sensory itself (231). These characteristics of proprioception help to reframe the question of augmentation as mediation: in the case of proprioception, the medium of sensation is the very relational structure of the body itself, irrespective of the "exteroceptive" (tactile) or "interoceptive" (visceral) dimensions of sensibility. The body is understood, then, as the "body without image,” and its proprioceptive effect can then be described as "the sensibility proper to the muscles and ligaments" (Massumi 58). Proprioception in (Media) Art One of the most convincing ways of externalization and (re)presentation of the data of proprioception is through re-production of its structure and its artificial enhancement with the help of technology. This can be achieved in at least two ways: by setting up situations and environments that emphasize self-perspective and awareness of perception, and by presenting measurements of bio-data and inviting into dialogue with them. The first strategy may be connected to disorientation and shifted perspective that are created in immersive virtual environments that make the role of otherwise un-trackable, fluid sense of proprioception actually felt and cognized. These effects are closely related to the nuances of perception of space, for instance, to spatial illusion. Practice of spatial illusion in the arts traces its history as far back as Roman frescos, trompe l’oeil, as well as phantasmagorias, like magic lantern. Geometrically, the system of the 360º image is still the most effective in producing a sense of full immersion—either in spaces from panoramas, Stereopticon, Cinéorama to CAVE (Computer Augmented Virtual Environments), or in devices for an individual spectator’s usage, like a stereoscope, Sensorama and more recent Head Mounted Displays (HMD). All these devices provide a sense of hermetic enclosure and bodily engagement with its scenes (realistic or often fantastical). Their images are frameless and thus immeasurable (lack of the sense of proportion provokes feeling of disorientation), image apparatus and the image itself converge here into an almost inseparable total unity: field of vision is filled, and the medium becomes invisible (Grau 198-202; 248-255). Yet, the constructed image is even more frameless and more peculiarly ‘mental’ in environments created on the basis of objectless or "immaterial" media, like light or sound; or in installations prioritizing haptic sensation and in responsive architectures, i.e. environments that transform physically in reaction to their inhabitants. The examples may include works by Olafur Eliasson that are centered around the issues of conscious perception and employ various optical and other apparata (mirrors, curved surfaces, coloured glass, water systems) to shift the habitual perspective and make one conscious of the subtle changes in the environment depending on one's position in space (there have been instances of spectators in Eliasson's installations falling down after trying to lean against an apparent wall that turned out to be a mere optical construct.). Figure 1: Olafur Eliasson, Take Your Time, 2008. © Olafur Eliasson Studio. In his classic H2OExpo project for Delta Expo in 1997, the Dutch architect Lars Spuybroek experimented with the perception of instability. There is no horizontal surface in the pavilion; floors, composed of interconnected elliptical volumes, transform into walls and walls into ceilings, promoting a sense of fluidity and making people respond by falling, leaning, tilting and "experiencing the vector of one’s own weight, and becoming sensitized to the effects of gravity" (Schwartzman 63). Along the way, specially installed sensors detect the behaviour of the ‘walker’ and send signals to the system to contribute further to the agenda of imbalance and confusion by changing light, image projection, and sound.Figure 2: Lars Spuybroek, H2OExpo, 1994-1997. © NOX/ Lars Spuybroek. Philip Beesley’s Hylozoic Ground (2010) is also a responsive environment filled by a dense organic network of delicate illuminated acrylic tendrils that can extend out to touch the visitor, triggering an uncanny mixture of delight and discomfort. The motif of pulsating movement was inspired by fluctuations in coral reefs and recreated via the system of precise sensors and microprocessors. This reference to an unfamiliar and unpredictable natural environment, which often makes us feel cautious and ultra-attentive, is a reminder of our innate ability of proprioception (a deeply ingrained survival instinct) and its potential for a more nuanced, intimate, emphatic and bodily rooted communication. Figure 3: Philip Beesley, Hylozoic Ground, 2010. © Philip Beesley Architect Inc. Works of this kind stimulate awareness of both the environment and one's own response to it. Inviting participants to actively engage with the space, they evoke reactions of self-reflexivity, i.e. the self becomes the object of its own exploration and (potentially) transformation. Another strategy of revealing the processes of the "body without image" is through representing various kinds of bio-data, bodily affective reactions to certain stimuli. Biosignal monitoring technologies most often employed include EEG (Electroencephalogram), EMG (Electromyogram), GSR (Galvanic Skin Response), ECG (Electrocardiogram), HRV (Heart Rate Variability) and others. Previously available only in medical settings and research labs, many types of sensors (bio and environmental) now become increasingly available (bio-enabled products ranging from cardio watches—an instance of the "quantified self" trend—to brain wave-controlled video games). As the representatives of the DIY makers community put it: "By monitoring some phenomena (biofeedback) you can train yourself to modulate them, possibly improving your emotional state. Biosensing lets you interact more naturally with digital systems, creating cyborg-like extensions of your body that overcome disabilities or provide new abilities. You can also share your bio-signals, if you choose, to participate in new forms of communication" (Montgomery). What is it about these technologies besides understanding more accurately the unconscious and invisible signals? The critical question in relation to biofeedback data is about the adequacy of the transference of the initial signal, about the "new" brought by the medium, as well as the ontological status of the resulting representation. These data are reflections of something real, yet themselves have a different weight, also providing the ground for all sorts of simulative methods and creation of mixed realities. External representations, unlike internal, are often attributed a prosthetic nature that is treated as extensions of existing skills. Besides serving their direct purpose (for instance, maps give detailed picture of a distant location), these extensions provide certain psychological effects, such as disorientation, displacement, a shift in a sense of self and enhancement of the sense of presence. Artistic experiments with bio-data started in the 1960s most famously with employing the method of sonification. Among the pioneers were the composers Alvin Lucier, Richard Teitelbaum, David Rosenblum, Erkki Kurenemi, Pierre Henry, and others. Today's versions of biophysical performance may include not only acoustic, but also visual interpretation, as well as subtle narrative scenarios. An example can be Marco Donnarumma's Hypo Chrysos, a piece that translates visceral strain in sound and moving images. The title refers to the type of a punishing trial in one of the circles of hell in Dante's Divine Comedy: the eternal task of carrying heavy rocks is imitated by the artist-performer, while the audience can feel the bodily tension enhanced by sound and imagery. The state of the inner body is, thus, amplified, or augmented. The sense of proprioception experienced by the performer is translated into media perceivable by others. In this externalized form it can also be shared, i.e. released into a space of inter-subjectivity, where it receives other, collective qualities and is not perceived negatively, in terms of pressure. Figure 4: Marco Donnarumma, Hypo Chrysos, 2011. © Marco Donnarumma. Another example can be an installation Telephone Rewired by the artist-neuroscientist Sean Montgomery. Brainwave signals are measured from each visitor upon the entrance to the installation site. These individual data then become part of the collective archive of the brainwaves of all the participants. In the second room, the viewer is engulfed by pulsing light and sound that mimic endogenous brain waveforms of the previous viewers. As in the experience of Donnarumma's performance, this process encourages tuning in to the inner state of the other and finding resonating states in one's own body. It becomes a tool for self-exploration, self-knowledge, and self-control, as well as for developing skills of collective being, of shared body-mind topologies. Synchronization of mental and bodily states of multiple people serves here a broader and deeper goal of training collaborative and empathic abilities. An immersive experience, it triggers deep embodied neural circuits, reaching towards the most authentic reactions not mediated by conscious procedures and judgment. Figure 5: Sean Montgomery, Telephone Rewired, 2013. © Sean Montgomery. Conclusion The potential of biofeedback as a strategy for art projects is a rich area that artists have only begun to explore. The layer of the imaginary and the fictional (which makes art special and different from, for instance, science) can add a critical dimension to understanding the processes of augmentation and mediation. As the described examples demonstrate, art is an investigative journey that can be engaging, surprising, and awakening towards the more subtle and acute forms of thinking and feeling. This astuteness and percipience are especially needed as media and technologies penetrate and affect our very abilities to apprehend reality. We need new tools to make independent and individual judgment. The sense of proprioception establishes a productive challenge not only for science, but also for the arts, inviting a search for new mechanisms of representing the un-presentable and making shareable and communicable what is, by definition, individual, fluid, and ungraspable. Collaborative cognition emerging from the augmentation of proprioception that is enabled by biofeedback technologies holds distinct promise for exploration of not only subjective, but also inter-subjective states and aesthetic strategies of inducing them. References Beesley, Philip. Hylozoic Ground. 2010. Venice Biennale, Venice. Clark, Andy, and David J. Chalmers. “The Extended Mind.” Analysis 58.1 (1998):7-19. Donnarumma, Marco. Hypo Chrysos: Action Art for Vexed Body and Biophysical Media. 2011. Xth Sense Biosensing Wearable Technology. MADATAC Festival, Madrid. Eliasson, Olafur. Take Your Time, 2008. P.S.1 Contemporary Art Centre; Museum of Modern Art, New York. Grau, Oliver. Virtual Art: From Illusion to Immersion. Cambridge, Mass.: MIT Press, 2003. Massumi, Brian. Parables of the Virtual: Movement, Affect, Sensation. Durham: Duke University Press, 2002. Montero, Barbara. "Proprioception as an Aesthetic Sense." Journal of Aesthetics and Art Criticism 64.2 (2006): 231-242. Montgomery, Sean, and Ira Laefsky. "Biosensing: Track Your Body's Signals and Brain Waves and Use Them to Control Things." Make 26. 1 Oct. 2013 ‹http://www.make-digital.com/make/vol26?pg=104#pg104›. Sacks, Oliver. "The Disembodied Lady". The Man Who Mistook His Wife for a Hat and Other Clinical Tales. Philippines: Summit Books, 1985. Schwartzman, Madeline, See Yourself Sensing. Redefining Human Perception. London: Black Dog Publishing, 2011. Spuybroek, Lars. Waterland. 1994-1997. H2O Expo, Zeeland, NL.

The phenomenological experience of art is one of embodied awareness. Now more than ever, as contemporary art becomes more interactive and immersive, our perceptions of embodiment are useful tools to gauge the efficacy of visual art as a stimulus for knowledge, new experience and expression. Art has a mimetic and interactive relationship with the world. As Schopenhauer said, “The world is my representation” (3). So which takes effect first: the lungful of excited breath or the synapses, is it the miasmic smell of dust on whirring video projectors or the emotion? When we see great art (in this instance, new media work), do we shudder, then see and understand it? Or do we see, tremble and, only then, know? “Art unleashes and intensifies...Art is of the animal” (Grosz, Chaos 62-3). Are our bodies reacting in response to the physical information at hand in the world? “Why do you like Amy?” I asked my six year old son, who was in love at the time. “I like her face,” he said. Was this a crude description of infantile love or an intuitive understanding of how all kinds of passion begin with the surface of the face? Peter Sloterdijk writes about the immersion and mimicry, the life and death mutualism of faces, of gazing on another’s face. He says, “Both of these, self-knowledge as well as self-completion, are operations in a sphere of illusory bipolarity that, like an ellipse, only formally possess two focal points” (205). It seems to me that this desire for the love, beauty and knowledge of another is mutual; a reciprocal narrative thrust, the same existential motivation. Elizabeth Grosz writes about the first emotions of the newborn child and the immediate expressiveness of the face, with those of the parents. She refers to Alphonso Lingis to develop this connection between emotion and bodily expression as: “the pleasure and pains the body comes to articulate: human infants laugh and weep before they can speak.” (Grosz, Chaos 51) To be acknowledged, to see a reflection of one’s own face in that of another’s face as an expression of love, is a craving common to all humans.Art, like new love, has the ability to set our hearts aflutter, lips aquiver, our palms turned upwards in awe, our eyes widened in surprise. “The reverie of love defies all attempts to record it” (Stendhal 63). We are physically drawn to great works, to their immediacy, to their sudden emerging determination and tangibility (Menke). Our perceptions are entangled, our attitudes are affected, our imaginations are piqued and our knowledge and memory are probed.So what happens next? Once our hearts are pounding and our legs are wobbling, then what? As our unconscious experience becomes conscious (as the result of our brain letting our body know and then identifying and analysing the data), we start to draw associations and allow the mind and the body to engage with the world. The significance of what we see, an art object worthy of love for instance, is interpreted or distinguished by our memory and our personal accumulation of information over our lives. When we are away from the object, we perceive the art work to be dispassionate, inanimate and impassive. Yet standing before the object, our perception shifts and we consider the art work to be alive and dynamic. I believe the ability to ‘fall’ for an art work reflects the viewer’s heart-breaking longing to ensnare the beauty (or ugliness) that has so captured his or her soul. Like the doppelganger who doesn’t recognise its own double, its own shadow, the viewer falls in love (Poe 1365). This perverse perception of love (perverse because we usually associate love as existing between humans) is real. Philosopher Paul Crowther writes about the phenomenology of visual art. Where I am talking about a romantic longing, a love of the love itself, the face falling for the face, the body falling for the body, bodily, Crowther breaks down the physical patterns of perceiving art. Though he does not deny the corporeal reality of the experience, he talks of the body operations discriminating at the level of perception, drawing on memories and future expectations and desire (Crowther, Phenomenology 62). Crowther says, “Through the painting, the virtual and the physical, the world and the body, are shown to inhabit one another simultaneously and inseparably” (Phenomenology 75). I am not sure that these experiences occur simultaneously or even in tandem. While we perceive the experience as full and complex and potentially revelatory, one element more likely informs the next and so on, but in a nanosecond of time. The bodily senses warn the heart which warns the mind. The mind activates the memories and experiences before alerting us to the world and the context and finally, the aesthetic judgement.Crowther’s perception of transcendence operates when reality is suspended in the mode of possibility. This informs my view that love of art functions as an impossibility of desire’s end, gratification must be pushed back every time. What of Crowther’s corporeal imagination? This is curious: how can we imagine with our bodies (as opposed to our mind and spirit)? This idea is virtual, in time and space outside those we are used to. This is an imagination that engages instantly, in a self-conscious way. Crowther refers to the virtually immobilised subject matter and the stationary observer and calls it a “suspension of tense” (Phenomenology 69). However I am interested in the movement of the spectator around the art work or in synchronicity with the artwork too. This continues the face to face, body to body, encounter of art.Crowther also writes of phenomenological depth as a condition of embodiment which is of significance to judgement; phenomenological depth is “shown through ways in which the creation of visual artworks embodies complex relations between the human subject and its objects of perception, knowledge, and action” (Phenomenology 9). Although Crowther is leaning on the making of the artwork more heavily than the viewers’ perception of it in this account, it relates well to the Australian artists and twins Silvana and Gabriella Mangano, whose action performances, presented in three-screened, large-scale video were represented in the 2012 Sydney Biennale. The Mangano twins collaborate on video performance works which focus on their embodied interpretations of the act of drawing. In the Mangano sisters’ 2001 Drawing 1, the twins stand beside a wall of paper, facing each other. While maintaining eye contact, they draw the same image on the wall, without seeing what mark they are making or what mark the other is making. This intuitive, physical, corporeal manifestation of their close connection becomes articulated on paper. Its uncanny nature, the shared creativity and the performative act of collaborative drawing is riveting. The spectator is both excluded and incorporated in this work. Such intimacy between siblings is exclusive and yet the participation of the spectator is necessary, as witnesses to this inexplicable ability to know where the other’s drawing will move next. The sisters are face to face but the spectator and the artwork also function in a face to face encounter; the rhythmic fluidity of movement on the video screen surface is the face of the artwork.When experiencing the Mangano works, we become aware of our own subjective physical experiences. Also, we are aware of the artists’ consciousness of their heightened physical relations with each other, while making the work. I am writing in an era of digital video and performance art, where sound, movement, space and shifts of temporality must be added to more traditional formalist criteria such as form, surface, line and colour. As such, our criteria for judgement of this new surge of highly technical (though often intuitively derived) work and the immersive, sometimes interactive, experiences of the audience have to change at the same pace. One of the best methods of aesthetic critique to use is the concept of embodiment, the perceptual forces at work when we are conscious of the experience of art. As I sit at my desk, I am vaguely aware of my fingers rattling across the keyboard and of my legs crossed beneath me. I am conscious of their function, as an occupied space within which my consciousness resides. “I know where each of my limbs is through a body image in which all are included. But the notion of body image is ambiguous,” (102) says Merleau-Ponty, and this is a “Continual translation into visual language of the kinaesthetic and articular impressions of the moment” (102). Mark Johnson reiterates this dilemma: “We are aware of what we see, but not of our seeing.” (5) This doesn’t only relate to the movement of the Mangano twins’ muscles, postures and joint positions in their videos. It also relates to the spectator’s posture and straining, our recoiling and absorption. If I lurch forward (Lingis 174) to see the video image of the twins as they walk across a plain in El Bruc, Spain, using Thonet wooden chairs as stilts in their 2009 work The Surround, and if my eyes widen, if my hands unclench and open, and if I touch my cheek in wonder, then, is this embodied reaction a legitimate normative response? Is this perception of the work, as a beautiful and desirable experience, an admissible form of judgement? If I feel moved, if my heart races, my skin prickles, does that mean the effect is as important as other technical, conceptual or formalist categories of success? Does this feeling refer to the possibility of new intelligence? An active body in a bodily space (Merleau-Ponty 104) as opposed to external space can be perceived because of darkness needed for the ‘theatre’ of the performance. Darkness is often the cue for audiences that there is performative information at work. In the Manganos’ videos in Spain (they completed several videos during a residency in El Bruc Spain), the darkness was the isolated and alienating landscape of a remote plain. In their 2010 work Neon, which was inspired by Atsuko Tanaka’s 1957 Electric Dress, the movement and flourish of coloured neon paper was filmed against a darkened background, which is the kind of theatre space Merleau-Ponty describes: the performative cue. In Neon the checkered and brightly coloured paper appeared waxy as the sisters moved it around their half-hidden bodies, as though blown by an imaginary wind. This is an example of how the black or darkened setting works as a stimulant for understanding the importance of the body at work within the dramatic space. This also escalates the performative nature of the experience, which in turn informs the spectator’s active reaction. Merleau-Ponty says, “the laying down of the first co-ordinates, the anchoring of the active body in an object, the situation of the body in the face of its tasks. Bodily space can be distinguished from external space and envelop its parts instead of spreading them out” (115) The viewer, however, is not disembodied, despite the occasional sensation of hallucination in the face of an artwork. The body is present, it is in, near, around and sometimes below the stimulus. Many art experiences are immersive, such as Mexican, Rafael Lorenzo Hemmer, and Dane, Olafur Eliasson, whose installations explore time, light and sound and require audience participation. The participant’s interaction causes an effect upon the artwork. We are more conscious of ourselves in these museum environments: we move slowly, we revolve and pause, with hands on hip, head cocked to the side. We smile, frown, sense, squint, laugh, listen and touch. Traditional art (such as painting) may not invite such extremes of sensory multiplicity, such extremes of mimicking movement and intimate immersion. “The fact that the self exists in such an horizon of past and possible experiences means that it can never know itself sufficiently as just this immediately given physical body. It inhabits that body in the sense of being able, as it were, to wander introspectively through memory and imagination to places, times and situations other than those of its present embodiment” (Crowther, Phenomenology 178). Crowther’s point is important in application to the discussion of embodiment as a normative criteria of aesthetic judgement. It is not just our embodied experience that we bring to the magistrate’s court room, for judgement, but our memory and knowledge and the context or environment of both our experience and the experience that is enacted in relation to the art work. So an argument for embodiment as a criteria for normative judgements would not function alone, but as an adjunct, an add-on, an addition to the list of already applied criteria. This approach of open honesty and sincerity to art is similar to the hopefulness of new love. This is not the sexualised perception, the tensions of eroticism, which Alphonso Lingis speaks of in his Beauty and Lust essay. I am not talking about how “the pattern of holes and orifices we sense in the other pulls at the layout of lips, fingers, breasts, thighs and genitals” nor “the violent emotions that sense the obscenity in anguish” (175-76), I am instead referring to a G-rated sense of attachment, a more romantic attitude of compassion, desire, empathy and affection. Those movements made by the Mangano twins in their videos, in slow motion, sometimes in reverse, in black and white, the actions and postures that flow and dance, peak and drop, swirl and fall: the play of beauty within space, remind me of other languorous mimetic accents taken from nature. I recall the rhythms of poetry I have read, the repetitions of rituals and patterns of behaviour in nature I have witnessed. This knowledge, experience, memory and awareness all contribute to the map of love which is directing me to different points in the performance. These contributors to my embodied experience are creating a new whole and also a new format for judgement. Elizabeth Grosz talks about body maps when she says, “the body is thus also a site of resistance...for it is capable of being self-marked, self-represented in alternative ways” (Inscriptions and Body Maps 64). I’m interested less in the marking and more in the idea of the power of bodily participation. This is power in terms of the personal and the social as transformative qualities. “Art reminds us of states of animal vigour,” Nietsche says (Grosz, Chaos 63). Elizabeth Grosz continues this idea by saying that sensations are composites (75) and that art is connected to sexual energies and impulses, to a common impulse for more (63). However I think there is a mistake in attributing sexuality, as prescribed by Lingis and Grosz, despite my awe and admiration for them both, to the impulses of art. They might seem or appear to be erotic or sexual urges but are they not something a little more fleeting, more abstract, more insouciant? These are the desires at close hand but it is what those desires really represent that count. Philosopher John Armstrong refers to a Vuillard painting in the Courtauld Institute: “This beautiful image reminds us that sexuality isn’t just about sex; it conveys a sense of trust and comfort which are connected to tender touch” (Armstrong 135). In other words, if we assume there is a transference of Freudian sexual intensity or libido to the art work, perhaps it is not the act of sex we crave but a more elaborate desire, a desire for old-fashioned love, respect and honour.Sue Best refers to the word communion to describe the rapturous transport of being close to the artwork but always kept at a certain distance (512). This relates to the condition of love, of desiring an object but never attaining it. This is arrested pleasure, otherwise known as torture. But the word communion also gives rise, for me, to an idea of religious communion, of drinking the wine and bread as metaphor for Christ’s blood and body. This concept of embodied virtue or pious love, of becoming one with the Lord has repetitions or parallels with the experience of art. The urge to consume, intermingle or become physically entangled with the object of our desire is more than a philosophical urge but a spiritual urge. It seems to me that embodiment is not just the physical realities and percepts of experience but that they stand, mnemonically and mimetically, for more abstract urges and desires, hopes and ambitions, outside the realm of the gallery space, the video space or the bodily space. Crowther says, “Art answers this psychological/ontological need. ...through the complex and ubiquitous ways in which it engages the imagination” (Defining Art 238). While our embodied or perceptual experiences might seem slight or of less importance at first, they gather weight when added to knowledge and desire. Bergson said, “But there is, in this necessary poverty of our conscious perception, something that is positive, that foretells spirit: it is in the etymological sense of the word, discernment” (31). This art love is an aspiration for more, for hopes and expectation that the art work I fall for will enlighten me, will enrich my experience. This art work reminds me of all the qualities and principles I crave, but know in my heart are just beyond my fingertips. Perhaps we can consider the acknowledgement of art love as, not only a means of discernment but also as a legitimate purpose, that is, to be bodily, emotionally and intellectually changed and to gain further knowledge.ReferencesArmstrong, John. Conditions of Love. London: Penguin, 2002.Bergson, Henri. Matter and Memory. New York: Dover Philosophical Classics, 2004.Best, Sue. “Rethinking Visual Pleasure: Aesthetics and Affect.” Theory and Psychology 17 (2007): 4.Crowther, Paul. The Phenomenology of Visual Art. Stanford: Stanford University Press, 2009.---. Defining Art: Creating the Canon. Oxford: Clarendon Press, 2007.Menke, Christoph, Daniel Birnbaum, Isabell Graw and Daniel Loick. The Power of Judgement: A Debate on Aesthetic Critique. Berlin: Sternberg Press, 2010.Grosz, Elizabeth. Chaos, Territory, Art: Deleuze and the Framing of the Earth. New York: Columbia University Press, 2008.---. “Inscriptions and Body-Maps: Representations and the Corporeal.” Feminine/Masculine and Representation. Eds. Terry Threadgold and Anne Granny-France. Sydney: Allen and Unwin, 1990. 62-74. Johnson, Mark. The Meaning of the Body. Chicago: University of Chicago Press, 2007.Lingis, Alphonso. “Beauty and Lust.” Journal of Phenomenological Pyschology 27 (1996): 174-192.Merleau-Ponty, Maurice. Phenomenology of Perception. New York: Routledge Classics, 2002.Poe, Edgar Allen. “William Wilson: A Tale.” The Norton Anthology of American Literature. New York: Nortin, 1985.Schopenhauer, Arthur. The World as Will and Representation. New York: Dover, 1969.Sloterdijk, Peter. Bubbles, Spheres 1. Los Angeles: Semiotext(e), 2011.Stendhal. Love. London: Penguin, 2004.