Biennial art and its rituals: value, political economy and artfulness
The visual art of the last decades privileges, explicitly or implicitly, social rather than art historical or aesthetic issues. In sites ranging from university classrooms and journals to museums and biennials, the emphasis is usually put on how effectively art handles the social issues of the day while questions of aesthetic value are often treated as suspicious and ideological. Given this anti-art character in these contexts of mediation, the insistence to perceive the objects as artistic objects constitutes a paradox that has been rarely discussed in sociological terms. This article draws on ethnographic research in order to explore “biennial art” that is to say the art that displayed in contemporary art and international platforms of showcasing. These platforms struggle to maintain a concept of art as social practice while at the same time nurture an exclusive and highbrow environment in which “artfulness” is key. I call this quality artfulness so as to both underline its artificiality as well as the inventiveness and skills required for its production. Artfulness in these sites is enabled through various formal or informal rituals of valorization, including guided tours, curatorial statements, media promoting activities and artist talks. These rituals, positioning certain objects within the sphere of art and producing them as objects meriting aesthetic interpretation, resemble the politics of publicity found in aesthetic capitalism at large.
Zimmermann (1824–1898) contributes an important Ästhetik to the history of aesthetic formalism and he is a major representative of Vienna Herbartianism. In my analysis I show, on the one hand, that he aims at delivering a systematic work, based on the insights which Herbart had already provided, without treating them exhaustively. On the other hand―I argue―it is not unproblematic to reconcile Zimmermann’s views with Herbart’s ideas, especially when crucial notions such as ‘form’ and ‘relationship’ are considered. Paradoxically, the distance between the two thinkers ultimately emerges from the essay in which Zimmermann examines the analogy Herbart himself had drawn between music theory and practical philosophy. My conclusion thus is: where Zimmermann broadens Herbart’s theories, pursuing their explanation and systematic completion, he betrays the main issues of Herbartian formalism and philosophy; Herbart’s most profitable theories―concrete formalism and functionalism―are abandoned in favour of abstract, void constructions.
The aim of this article is to study an influence of various cultural festivals in St. Petersburg on development of the creative industries in the city. The definition of prospects of the development of culture of «Russia’s Northern Capital» demands the analysis of an existing scientific and administrative discourse concerning interaction in a city on Neva the rich cultural heritage and new creative industries. The situation of St. Petersburg as а large European cultural center and one of the important cities of the Russian Federation allows to define prospects of its development as «creative city». It includes also the analysis of cultural, social and economic consequences of the development of festival movement.
In this article one can find a treatment of early Wittgenstein’s conception of sense of the world in “Tractatus Logico-Philosophicus”. What makes a physical fact to be a murder or a prayer? Wittgenstein considered that facts had no relations with sense, in other words, with Ethics. Facts are accidental. Only their logical structure is necessary. The sphere of necessity, or not accident, is the sphere of Aesthetics. It contains logic and Ethics as vision of the world from the point of view of what one ought to do. Aesthetics is located outside the world and cannot be expressed.
The aim of the study is to examine the various forms of interaction between cultural heritage and creative industries to support the development of various types of cultural clusters in St. Petersburg. The study was based on a model, which provides several types of partnership cultural heritage (CH) could have with the creative industries (CI): CH as a “decoration” for the CI, as “content”, as a “brand”, as the creator of the needs. Authors’ classification of cultural clusters in St. Petersburg is described, including clusters of cultural heritage, ethnic cultural clusters, the mass-cultural (consumer-oriented) cultural clusters, art - incubators. One of the main findings is the low willingness of many public cultural institutions to have any form of interaction with the creative industries. The second group of findings concerned the ability to attract creative industries to provide services for residents of St. Petersburg in cooperation with public institutions of culture.
According to the orthodox view, photographic artworks are abstract objects. This view, however, has recently been challenged by Christy Mag Uidhir. In his article “Photographic Art: An Ontology Fit to Print,” he argues in favor of a nominalist construal of photographic artworks. My goal in this paper is to show that Mag Uidhir’s argument is unpersuasive.
The aim of the study is to analyze the role of the new creative industries for the regional development of the cultural heritage. It is particularly concerned with the definition of the city space. The research focuses on the modern ways of not only conservation, but rather analysis, interpretation and consumption of various cultural products. This paper includes investigation of economic, political, social and cultural consequences of the interaction between different cultural establishments. The author of this article researches the creative industries with the examples of the creative clusters and the creative projects in comparison with traditional cultural institutions. In general this paper provides evidence for the positive cultural and social changes in the region by reason ot the development the creative industries in St. Petersburg
The present catalogue contains abstracts for some 150 volumes, among which books, periodicals, miscellanies, published by the Institute of Philosophy of the Russian Academy of Sciences, the principal institute in Russia for academic research in all kinds of philosophical knowledge. These works, written by eminent Russian scholars, cover such fi elds as the history of Russian, Western and Oriental philosophy, ethics and aesthetics, synergetics and epistemology, social and political philosophy and concentrate on problems that have attained particular importance in the age of globalization and growth of national self-consciousness.
On the occasion of Doha being a cultural capital of the Middle East in 2010 and Istanbul being a cultural capital of Europe, Doha Orientalist museum is holding a symbolic exhibition “A Journey into the World of the Ottomans”, accompanied by a catalogue. Major part of the illustrated exhibition artworks are to come from the Orientalist museum own collection, the Rijksmuseum, as well as other major collections. The exhibition will bring together artists from the sixteenth century onwards, including Bernardino Campi, Jacopo Ligozzi, Nicolas Rycks, Jean-Baptiste Vanmour, Jean-Étienne Liotard, Antoine Ignace Melling, Francesco Hayez, John Frederick Lewis, Walter Gould, Alberto Pasini, Germain Fabius Brest, Oskar Kokoschka, Nikolai Kalmikoff, Vanessa Hodgkinson and Bas Princen. The artworks selected are to illustrate the history of the orientalism development from the sixteenth to twenty first century, which throughout the years shaped the image of the Ottoman world in Europe, covering different genres of orientalist art. - See more at: http://www.skira.net/a-journey-into-the-world-of-the-ottomans.html?___store=en&___from_store=default#sthash.V8N9Mye4.dpuf
In the cultural sphere, the period between the October Revolution and the initiation of the first five‑year plan was marked by a series of heated public debates about the function of visual art and media in the new socialist society. Prominent theorists, including the Commissar of Enlightenment, Anatolii Lunacharskii, and writers associated with the journal Lef, such as Boris Arvatov and Sergei Tret´iakov, participated in these debates, as did modernist artists and realist painters. Photography was a central theme, and by 1925 the question of how the advances in photographic and other forms of mechanical reproduction were changing the nature of the visual had emerged as the debates’ most pressing problem. While all of the debates’ contending factions recognized the significance of photography, they also agreed that the material components of painting—particularly color and surface texture—remained essential to the development of comradely socialist relations. This article brings to light for the first time the aspects of early Soviet thought on aesthetics and communication that led to the firm establishment of painting as a visual medium essential to socialism. It demonstrates in particular that the materiality of painting and its traces were linked to the activation and transmission of the sensations of the body, which were considered necessary for the formation of socialist connections.
The paper examines a rare explored phenomenon of Soviet cover design –a number of official releases produced by the only recording concern Melodija on the one hand, and so-called “tape-albums” became widespread among underground people in the late Soviet Union, on another.