Crazy old coots make the train ride to the cubicle that much more enjoyable, especially if they are French, because they take themselves so seriously, of course…Wait, I do that…does that make me French???¿ So, I’m reading this book Colours by David Batchelor…Oh, and if you haven’t bought the book already go out and by it because I’m not going to key in the whole goddamn thing for you because that just wouldn’t be right, even though this IS the internets and nobody reads this thing anyway, I’m just plain lazy, who wants to do all that typing. So just buy the book, I mean I know we’re in THE RECESSION, and you lost all your monies to those fancy Wall Streeters and their ponzi schemes, but David Batchelor is an artist, even though he puts together these fancy books, and could use your money just like those guys at Merrill. And if you have some extra monies in your pocket buys a few copies for all your starving artist friends. But they have to be painters, because otherwise if it doesn’t have fancy words like Baudrillard or Roland Barthes or Julia Kristeva or Derrida or Adorno or Deluze or Yoko Ono or post-modern, then they won’t be interested. Oh, but they’re in here? Who knew that they had anything interesting to say about colour? Is everything always already colourful? How pomo!

Anyway, I digress….where was I…oh yes, crazy old french coots named Max Nordau who HATE colour and have giant stiff things rammed up their cooters.

…The curious style of certain recent painters – ‘impressionists,’ ‘stipplers,’ or ‘mosaists,’ ‘papilloteurs’ or ‘quiverers,’ [this guy is so gay isn't he?] ‘roaring’ coulourists, dyers in grey and faded tints – becomes at once intelligible to us if we keep in view the researches of the Charcot school into the visual derangements in degeneration and hysteria. The painters who assure us that they are sincere, and reproduce nature as they see it, speak the truth. The degenerate artist who suffers from nystagmus, or trembling of the eyeball, will in fact, perceive the phenomena of nature trembling, restless, devoid of firm outline, and if he is a conscientious painter, will give us pictures reminding us of the mode practised by the draughtsmen of the Fliegende Batter when they represent a wet dog shaking himself vigorously. If his pictures fail to produce a comic effect, it is only because the attentive beholder reads in them the desperate effort to reproduce fully an impression incapable of reproduction by the expedients of the painter’s art as devised by men of normal vision.

…Thus originate the violet pictures of Manet and his school, which spring from no actually observable aspect of nature, but from a subjective view due to the condition of the nerves. When the entire surface of walls in salons and art exhibitions of the day appears veiled in uniform half-mourning, this predilection for violet is simply an expression of the nervous debility of the painter… {Read More…}

Zhao Chunxiang (Chao Chung Hsiang; 1910-1991) / Calling You / diptych, ink and acrylic on paper / 183 x 177 cm / Private collection

Chao Chung Hsiang, as he is usually known, graduated from the Hangzhou National Academy of Art in 1939, and the following year was appointed by the Ministry of Education to work in the Northwest Artifacts Survey Group. He moved to Taiwan in 1948 and then traveled in Europe before settling in the United States in 1958. This abstract expressionist painting, which combines Chinese ink and acrylic color, is typical of his work of the period. He returned from New York to Sichuan in 1990, and died in Taiwan the following year. This work exemplifies a recurring trend among Chinese painters who were familiar with Western modernism to find points of intersection between ink painting and Abstract Expressionism.{Read More…}

Grace Hartigan / “Summer Street / 1956 / Corcoran Gallery of Art

From the NY Times

Ms. Hartigan, a friend and disciple of Jackson Pollock and Willem de Kooning, subscribed to the Abstract Expressionist notion of the painterly brushstroke as existential act and cri de coeur but, like de Kooning, she never broke entirely with the figurative tradition. Determined to stake out her own artistic ground, she turned outward from the interior world sanctified by the Abstract Expressionists and embraced the visual swirl of contemporary American life.

In “Grand Street Brides” (1954), one of several early paintings that attracted the immediate attention of critics and curators, she depicted bridal-shop window mannequins in a composition based on Goya’s “Royal Family.” Later paintings incorporated images taken from coloring books, film, traditional paintings, store windows and advertising, all in the service of art that one critic described as “tensely personal.”

“Her art was marked by a willingness to employ a variety of styles in a modernist idiom, to go back and forth from art-historical references to pop-culture references to autobiographical material,” said Robert Saltonstall Mattison, the author of “Grace Hartigan: A Painter’s World” (1990).{Read More…}

Also Read: Grace Hartigan is Dead

Because of isolation lasting centuries, Chinese artists have developed their own world of images, without connections to what is produced in Europe and the United States. The case of the Yi School is highly significant. Although it was born at the margin of the abstract art and conceptual art that have dominated the Western art world in recent decades, it maintains points of contact with these two. It is art lived as an experience of retreat and meditation that explores contemplation, unity and harmony. The extraordinary development of the People’s Republic of China in recent years and the opening of new pathways of communication and business with the West have stimulated the world’s interest in Chinese culture.  After its presentation in Barcelona, ”la Caixa” Social and Cultural Outreach Projects is taking to CaixaForum Madrid the first major exhibition of the Yi School outside China, organized jointly with the Beijing Municipal Bureau of Culture and the Beijing Culture & Art Foundation. The exhibition introduces eighty-two works by forty-eight Chinese artists of the last thirty years, divided into three periods. Yi art from the Cultural Revolution (1966-1976) until the 1980s is characterized by an idealized humanism in opposition to the revolutionary slogans (Yi xiang, “mental image”). The second period is when art at a time of urban and cosmopolitan expansion recovers private spaces and incorporates Eastern symbols and writing (Yi li, “mental principle”). The third period, Maximalism (Yi chang, “mental environment”), arose at the end of the 1990s and devotes its main attention to the process and the context of the art work.

A few months ago, to coincide with the opening of a Representative Office of ”la Caixa” in Beijing, an exhibition of fifteen works by international artists from the ”la Caixa” Foundation’s Collection of Contemporary Art was put on at the Beijing Art Museum of Imperial City. The Yi School: Thirty Years of Chinese Abstract Art represents its counterpoint. It is designed to bring the general public in our country closer to an artistic school that has had decisive weight in Chinese plastic art from the 1970s until now and to make the work of some of today’s leading Chinese creative artists better known.

The Yi School is defined as an artistic tendency in China, based for the last three decades on the aesthetic essence of Yi. It is distinct both from contemporary literature and conceptual art and from Eastern abstract art. In Chinese aesthetics, Yi does not mean just subjective thought, even though it is a fruit of our mind. It is not precisely equivalent to the terms concept, idea or significance, but represents a state of contemplation and meditation by creative artists, the way that artists or poets think about their surroundings or observe them. In this respect, the Yi School is the artistic style best suited to expressing meditation.

If we think that Yi is related not just to the thought of the artists, but also to the real environment and the objectives of meditation, the Yi School cannot be defined by any modern Western concept such as realist art, conceptual art or abstract art, even though it may look like all these tendencies, especially abstract art. In reality, the Yi School brings together almost all the characteristics of these three tendencies without restricting itself to any one of them in particular. This responds to a norm that has always governed traditional Chinese aesthetics, to stop art becoming excessively diverted towards the extremes.

In terms of expression of Yi, the artists have focused in different periods on different aspects of Yi. For example, at the end of the 1970s, during the Cultural Revolution, a series of non-official artists sought individual freedom in opposition to Mao’s propagandistic art. In this context, the Yi School focused on the search for individual expression and for “pure art” against “conceptualized” political art. The Yi School was expressed in the aesthetic form of Yi xiang or “mental image”. Artists sought unity and harmony between concepts and objects of nature, during the process of thinking about and observing the external world. Then the representatives of the Yi School at the end of the 1980s paid greater attention to expressing their ideas about the way to reform reality and cultural modernity through cultural signs. In this period, the Yi School defended symbolic concepts, the essence and start of an ideal culture and society. As such, the Yi School during this period is called Yi li or “mental principle”. Thus the Yi School of this epoch represents Yi Chiang or “mental environment”. Creating works of art is equivalent to meditating in a private space.

Yi School – 30 Years of Chinese AbstractArt
4 June – 21 Sept 2008.
CaixaForum,
Av. Marqués de Comillas, 6-8
Barcelona

Read a nice review of the show at Blog on Art in Barcelona