Building monuments that become the city's landmarks, where reality and symbol come together, is a characteristic of many early civilisations. The landmarks would stand for the monuments of these past societies, around which communities were formed and expressed in a symbolic language. Today, we are surrounded by mass produced objects; these are our modern debris of artefacts, creating a new material-symbolic language.
Kristine Stiles, "Schlaget Auf: The Problem with Carolee Schneemann's Painting", Carolee Schneemann, Up To And Including Her Limits, Dan Cameron (ed.), New York: The New Museum of Contemporary Art, 1996, pp. 15-25.
Kristine Stiles, "The Painter as an Instrument of Real Time", Carolee Schneemann, Imaging Her Erotics: Essays, Interviews, Projects, Cambridge, MA, London: The MIT Press, 2002, pp. 3-16.
Roy de Maistre was an Australian-born painter, occasional furniture designer and decorator. His main gifts as an artist were more analytical than imaginative. For his paintings he worked thematically, concentrating on landscape, portraits and religious imagery, in that order. He infamously remarked that "In one's life one ought to be gentle and forbearing, but in one's art one should conduct themselves quite differently. It's often necessary, for instance, to give the spectator an ugly left uppercut."
MIchael Peppiat, Francis Bacon: Anatomy Of An Enigma, Constable & Robinson Ltd, 2008, p.61.
"So: being somebody. It's clear enough that the man writing to you is suffering from not being (somebody) enough and this is doubtless the main reason why, with such straightlaced elegance, he is dismissing you. Inside him a violent conflict is taking place between the particular and the general, and here he is trying to resolve it so as to achieve what in logic is called the third term, the intermediary between universality and particularity: singularity in this case. Making contact with the singular, or the exceptional if you like: that's the problem - his problem." Sophie Calle, M'as Tu Vue, Munich: Prestel Publishing, 2003.
Although imbued with an element of interpretation in the approach required to understand, explain or express an aesthetic matter (Wiitgenstein, 1958: 202, 219; 1989-2009: 3, 6), Wittgenstein's descriptions of aesthetics as practical knowledge are closer to presenting forms of knowledge than the interpretative socio-anthropological and psychoanalytic practices. This is possibly why Wittgenstein (1974: 6.421, 71) equates aesthetics with ethics despite not adopting a definite position on whether knowledge is gained or presupposed in the aesthetic case.
Ludwig Wittgenstein, Philsophical Investigations, G.E.M. Anscombe (trans.), Oxford: Blackwell, 1958.
Ludwig Wittgenstein, Tractatus Logico-Philosophicus, D.F.Pears and B.F.McGuinness, London: Routledge, 1974.
Ludwig Wittgenstein, "Lectures on Aesthetics", C. Barrett (ed.), L. Wittgenstein: Lectures and Conversations on Aesthetics, Psychology and Religious Belief, London: Blackwell, 1989-2009, 1-37.