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As we continue to lack a decent search engine on this blog and as we don't use a "tag cloud" ... This post could help navigate through the updated content on | rblg (as of 09.2023), via all its tags!
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-- Note that we had to hit the "pause" button on our reblogging activities a while ago (mainly because we ran out of time, but also because we received complaints from a major image stock company about some images that were displayed on | rblg, an activity that we felt was still "fair use" - we've never made any money or advertised on this site). Nevertheless, we continue to publish from time to time information on the activities of fabric | ch, or content directly related to its work (documentation).
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Monday, September 11. 2023 14:29
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Tuesday, January 17. 2023Pro Helvetia – Visual Arts – Beneath the Skin, Between the Machines (2022) | #exhibition #bestof2022 #reviewNote: fabric | ch is thrilled to be part of Pro Helvetia's Shanghai best of 2022! Thanks for this new post and for the support to the exhibition at the HOW Art Museum, as well as it's performances and online lectures program during the pandemic! We were glad to see that the architectural installation fabric | ch realized in this context remained useful also for remote interaction, exchange of ideas and collaboration. ... And it's also a way – and still the time – to wish everyone a good start in 2023! With, we hope, many successes, exciting projects and creative statements responding to the challenges of our time.
Via Pro Helvetia (Visual Arts) -----
Our Best Picks of 2022For art practitioners or audiences alike, it has not been an easy year. The path of global encounter seemed distant for a while, but has never vanished. Somehow we know, maybe in the most surprising manner, that we will meet each other again halfway. It could be one of these reassuring moments that convinced us of hope when the world is turned upside down: the flipping of bookpages, the smiles from digital rooms, a concert without performers, a recital without playwrights. We are so eager to present what has excited, motivated, or touched us in the past year. Scroll down and discover a diverse selection of projects highlighted under the three overarching themes -- support, connect, and inspire. Wish you a brilliant start and a Happy New Year 2023! Pro Helvetia Shanghai
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Pro Helvetia Shanghai
----- Beneath the Skin, Between the Machines
Exhibition overview--- --- “Man is only man at the surface. Remove the skin, dissect, and immediately you come to machinery.” When Paul Valéry wrote this down, he might not foresee that human beings – a biological organism – would indeed be incorporated into machinery at such a profound level in a highly informationized and computerized time and space. In a sense, it is just as what Marx predicted: a conscious connection of machine[1]. Today, machine is no longer confined to any material form; instead, it presents itself in the forms of data, coding and algorithm – virtually everything that is “operable”, “calculable” and “thinkable”. Ever since the idea of cyborg emerges, the man-machine relation has always been intertwined with our imagination, vision and fear of the past, present and future. In a sense, machine represents a projection of human beings. We human beings transfer ideas of slavery and freedom to other beings, namely a machine that could replace human beings as technical entities or tools. Opposite (and similar, in a sense,) to the “embodiment” of machine, organic beings such as human beings are hurrying to move towards “disembodiment”. Everything pertinent to our body and behavior can be captured and calculated as data. In the meantime, the social system that human beings have created never stops absorbing new technologies. During the process of trial and error, the difference and fortuity accompanying the “new” are taken in and internalized by the system. “Every accident, every impulse, every error is productive (of the social system),”[2] and hence is predictable and calculable. Within such a system, differences tend to be obfuscated and erased, but meanwhile due to highly professional complexities embedded in different disciplines/fields, genuine interdisciplinary communication is becoming increasingly difficult, if not impossible. As a result, technologies today are highly centralized, homogenized, sophisticated and commonized. They penetrate deeply into our skin, but beyond knowing, sensing and thinking. On the one hand, the exhibition probes into the reconfiguration of man by technologies through what’s “beneath the skin”; and on the other, encourages people to rethink the position and situation we’re in under this context through what’s “between the machines”. As an art institute located at Shanghai Zhangjiang Hi-Tech Industrial Development Zone, one of the most important hi-tech parks in China, HOW Art Museum intends to carve out an open rather than enclosed field through the exhibition, inviting the public to immerse themselves and ponder upon the questions such as “How people touch machines?”, “What the machines think of us?” and “Where to position art and its practice in the face of the overwhelming presence of technology and the intricate technological reality?” Departing from these issues, the exhibition presents a selection of recent works of Revital Cohen & Tuur Van Balen, Simon Denny, Harun Farocki, Nicolás Lamas, Lynn Hershman Leeson, Lu Yang, Lam Pok Yin, David OReilly, Pakui Hardware, Jon Rafman, Hito Steyerl, Shi Zheng and Geumhyung Jeong. In the meantime, it intends to set up a “panel installation”, specially created by fabric | ch for this exhibition, trying to offer a space and occasion for decentralized observation and participation in the above discussions. Conversations and actions are to be activated as well as captured, observed and archived at the same time. [1] Karl Marx, “Fragment on Machines”, Foundations of a Critique of Political Economy [2] Niklas Luhmann, Social Systems --- fabric | ch, Platform of Future-Past, 2022, Installation view at HOW Art Museum.
Work by fabric | chHOW Art Museum has invited Lausanne-based artist group fabric | ch to set up a “panel installation” based on their former project “Public Platform of Future Past” and adapted to the museum space, fostering insightful communication among practitioners from different fields and the audiences. “Platform of Future-Past” is a temporary environmental device that consists in a twenty meters long walkway, or rather an observation deck, almost archaeological: a platform that overlooks an exhibition space and that, paradoxically, directly links its entrance to its exit. It thus offers the possibility of crossing this space without really entering it and of becoming its observer, as from archaeological observation decks. The platform opens- up contrasting atmospheres and offers affordances or potential uses on the ground. The peculiarity of the work consists thus in the fact that it generates a dual perception and a potential temporal disruption, which leads to the title of the work, Platform of Future-Past: if the present time of the exhibition space and its visitors is, in fact, the “archeology” to be observed from the platform, and hence a potential “past,” then the present time of the walkway could be understood as a possible “future” viewed from the ground… “Platform of Future-Past” is equipped in three zones with environmental monitoring devices. The sensors record as much data as possible over time, generated by the continuously changing conditions, presences and uses in the exhibition space. The data is then stored on Platform Future-Past’s servers and replayed in a loop on its computers. It is a “recorded moment”, “frozen” on the data servers, that could potentially replay itself forever or is waiting for someone to reactivate it. A “data center” on the deck, with its set of interfaces and visualizations screens, lets the visitors-observers follow the ongoing process of recording. The work could be seen as an architectural proposal built on the idea of massive data production from our environment. Every second, our world produces massive amounts of data, stored “forever” in remote data centers, like old gas bubbles trapped in millennial ice. As such, the project is attempting to introduce doubt about its true nature: would it be possible, in fact, that what is observed from the platform is already a present recorded from the past? A phantom situation? A present regenerated from the data recorded during a scientific experiment that was left abandoned? Or perhaps replayed by the machine itself ? Could it already, in fact, be running on a loop for years? --- ScheduleDuration: January 15-April 24, 2022 --- [Banner image: fabric | ch, Platform of Future-Past, 2022, Scaffolding, projection screens, sensors, data storage, data flows, plywood panels, textile partitions, Dimensions variable.]
Event IBeneath the Skin, Between the Machines — Series PanelInvestigating Sensoriums: Beyond Life/Machine DichotomyScheduleOrganizers: HOW Art Museum, Pro Helvetia Shanghai, Swiss Arts Council --- This round of discussion derived from the participating speakers’ responses toward to the title of the exhibition, Beneath the Skin, Between The Machines. What lies beneath the skin of the earth and between the machines may well be signals among sensors. Geocinema’s study on the One Belt One Road initiative and exploration of a “planetary” notion of cinema relate directly to the above concern. Marc R. Dusseiller as a transdisciplinary scholar draws our attention to the possible pathways that skin/machines may generate for understanding to go beyond life/machine dichotomy. Zian Chen’s recent research attempts to bring the mediatized explorations back to our real living conditions. He will resort to real news events as cases to show why these mediatized explorations are embodied experience. HOW Art Museum in collaboration with Pro Helvetia Shanghai, Swiss Arts Council, invite Zian Chen (writer and curator), Geocinema (art collective) and Marc R. Dusseiller (transdisciplinary scholar and artist) to have a panel discussion, probing into the topic of Beneath the Skin, Between The Machines from the perspectives of their own practice and experience. The panel will be moderated by curator and writer Iris Long. * Due to pandemic restrictions, the panel will take place online. Video recording of the panel will be played on Platform of Future-Past (2022), an environmental installation conceived by fabric | ch, studio for architecture, interaction and research, for the exhibition. --- About the HostIris Long About the GuestsZian Chen, Geocinema, Marc R. Dusseiller --- Event IIScheduleOrganizers: HOW Art Museum, Pro Helvetia Shanghai, Swiss Arts Council, Conversazione (CVSZ) --- In the hotbed to breed new forms of life, the notion of “life” and digital intimacy are under constant construction and development. Unfolding the histories of nature and civilization, what kind of interactions could be perceived from the materials, which we constantly used in past narratives, and the environment? How have these interactive relationships, perceivable yet invisible, been evolving and entwined? This Saturday from 14:00 to 15:30, HOW Art Museum in collaboration with Pro Helvetia Shanghai, Swiss Arts Council and Conversazione, research-based art and design collective based in China, invite Chloé Delarue, whose ongoing body of work centers on the notion of TAFAA – Towards A Fully Automated Appearance; fabric | ch, studio for architecture and research who present an environmental installation at HOW Art Museum where discussions and events could take place; Pedro Wirz whose practice seeks to merge the supernatural with scientific realities; and Shao Chun whose new media artistic practice is dedicated to combing traditional handicrafts and electronic programming to have a panel discussion. The event intends to probe into the topics covered in Beneath the Skin, Between The Machines and participants will share with audience their insights to materials and media from the perspectives of their own practices. The panel will be moderated by curator Cai Yixuan. --- About the HostCai Yixuan About the GuestsChloé Delarue, fabric | ch, Pedro Wirz, Chun Shao --- Event IIIBeneath the Skin, Between the Machines — Online PerformanceHolding it together*: myself and the other by Jessica HuberScheduleArtist: Jessica Huber, in collaboration with the performers Géraldine Chollet & Robert Steijn, video by Michelle Ettlin --- *Due to COVID-related prevention measures, this projection of the performance will take place online via CEF. Performance projection will be played when the museum can reopen on Platform of Future-Past (2022), an environmental installation conceived by fabric | ch, studio for architecture, interaction and research, for the exhibition. HOW Art Museum (Shanghai) will also be temporarily closed during this period. --- About the artistJessica Huber works as an artist in the field of the performing arts and is also together with Karin Arnold a founding member of mercimax, a performance collective based in Zürich. After finishing her dance studies in London, she danced for various dance companies and most of her early pieces have been dance pieces too. Though her recent work and the forms and formats she chooses, have become more diverse during the past few years. Recently she has been collaborating with the British artist and activist James Leadbitter aka the vacuum cleaner on the hope & fear project. Jessica works with curiosity and has a special interest in the texture of relationships and in how we function as individuals and as communities in society. She regularly gives workshops to professionals and non-professionals (different social groups) and teaches as a guest tutor at the Hyperwerk in Basel (Institut for studies for Post Industrial Design – or as they call it “the place where we think about how we want to live together in the future”) and is one of two artists who are part of the newly founded dramaturgy pool of Tanzhaus Zürich. She deeply enjoys diversity and is fascinated by the many possible aesthetics of exchange and sharing. --- About the performancePicture in the dark: Fletcher/Huber, picture daytime: Ettlin/Huber *pictures from “holding it together”: Nelly Rodriguez
Holding it together*: myself and the other is first of all an encounter between the two performers Géraldine Chollet and Robert Steijn – and the underlying questions of what binds us together and how we create intimacy, playfulness and trust by sharing rituals and treatments with each other. Two very different and differently old bodies nestle together, doing silent rituals of gentle intimacy. They explain, apparently quite privately, how they met at a party and worked with each other – one with, one without a plan – and what this resulted in. The Dutch performer with a penchant for Shamanism and the dancer from Lausanne offer each other a song, a dance and neither shy away from deep feelings… “Holding it together” is a series of collaborations, performances and researches Jessica Huber created in collaboration with different artists. The first idea for ‘Holding it together’ sparked during her studio residency in Berlin in 2013. This led to a collection of ideas, approaches to movement and formats under the thematic umbrella: ‘Holding it together’. Four thematic chapters or acts stem from this period: – The Thing; The Mass; Myself; Myself & the other(s). “Holding it together” is not only a reference to the series’ overarching theme of cooperation and the question of how we perceive and create our world, but also an announcement of the working method: At the core of this series were reflections about the aesthetics and praxis of exchange and sharing, about rituals, as well as the longing for space and time for encounter.
Posted by Patrick Keller
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14:43
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Tuesday, September 21. 2021"Essais climatiques" by P. Rahm, Ed. B2 (Paris, 2020) | #2ndaugmentation #essay #AR #VR
Note: it is with great pleasure and interest that I read recently one of Philippe Rahm's last publication, "Essais climatiques" (published in French, by Editions B2), which consists in fact in a collection of articles published in the past 10+ years in various magazines, journals and exhibition catalogs. It is certainly less developed than the even more recent book, "L'histoire naturelle de l'architecture" (ed. Pavillon de l'Arsenal, 2020), but nonetheless an excellent and brief introduction to his thinking and work. Philippe Rahm's call for the "return" of an "objective architecture", climatic and free of narrative issues, is of great interest. Especially at a time when we need to reduce our CO2 emissions and will need to reach energy objectives of slenderness. The historical reading of the postmodern era (in architecture), in relation to oil, vaccines and antibiotics is also really valuable in this context, when we are all looking to move forward this time in cultural history. I also had the good surprise, and joy, to see the text "L'âge de la deuxième augmentation" finally published! It was written by Philippe back in 2009 probably, about the works of fabric | ch at the time, when we were preparing a publication that finally never came out... Though this text will also be part of a monographic publication that is expected to be finalized and self-published in 2022.
Via fabric | ch -----
Posted by Patrick Keller
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08:03
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Monday, May 03. 2021Satellite Daylight 46°28'N during Media Quanrantine at Pushkin Museum | #artificial #luminosity #satellite
Note: during the first museum's lockdown in Russia (2020), The Pushkin State Museum of Fine Art in Moscow invited curators to participate in the "media quanrantine" by reacting to the theme "100 Ways to Live a Minute". Sabine Himmelsbach, director and curator from HeK picked fabric | ch's work Satellite Daylight 46°28N (2007). Below is her presentation.
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Posted by Patrick Keller
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07:49
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Monday, August 31. 2020fabric | ch, Satellite Daylight Pavilion | #luminosity #artificiality #interference
Note: during the long shutdown of the museums in Switzerland last Spring, fabric | ch has nevertheless the chance to see Public Platform of Future Past (pdf), one of its latest architectural investigations, integrated into the permanent collection of the Haus der elektronischen Künste (HeK), in Basel. We are pleased that our work is recognized by innovative and risk taking curators (Sabine Himmelsbach, Boris Magrini), and become part of the museum's collection, along several others works (by Jodi, !Mediengruppe Bitnik, Olia Lialina, Christina Kubisch, Zimoun, etc.) It is also the first of our work whose certificate of authenticity has been issued by a blockchain! (datadroppers) A second work - currently in production - will enter the collection in the spring of 2021, which will be documented at that time.
----- Via Haus der elektronischen Künste By Sabine Himmelsbach
HeK Sammlung - Sabine Himmelsbach über fabric | ch from HeK on Vimeo.
--- The video work is composed of four distinct videos, each showing a distinct but static view into a timelapse of the pavilion and its evolving light. All four video must be displayed simultaneously by following minimal instructions.
Posted by Patrick Keller
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15:02
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Saturday, February 17. 2018Environmental Devices retrospective exhibition by fabric | ch until today! | #fabric|ch #accrochage #bookNote: a few pictures from fabric | ch retrospective at #EphemeralKunsthalleLausanne (disused factory Mayer & Soutter, nearby Lausanne in Renens). The exhibition is being set up in the context of the production of a monographic book and is still open today (Saturday 17.02, 5.00-8.00 pm)!
By fabric | ch ----- - All images Ch. Guignard.
Posted by Patrick Keller
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12:51
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Monday, June 19. 2017Sucking carbon from the air | #device #environment
Note: the following post has been widely reblogged recently. The reason why I did wait a bit before archiving it in | rblg. It interests me as a king of "device" that can handle environmental parameters. In this sense, it has undoubtedly architectural characteristics and could extend itself into an "architectural device". Think here for exemple about the ongoing Jade Eco Park by Philippe Rahm architectes, filled with devices in the competition proposal. Or to move less further about our own work, with small "environmental devices" like Perpetual (Tropical) SUNSHINE, Satellite Daylight, etc. Architecture as device like Public Platform of Future Past, I-Weather as Deep Space Public Lighting or Heterochrony, or even data tools like Deterritorialized Living. As a matter of fact, there is a "devices" tag in this blog for this precise reason, to give references for trhese king of architectures that trigger modification in the environment.
Via Science ----- In Switzerland, a giant new machine is sucking carbon directly from the air
The world's first commercial plant for capturing carbon dioxide directly from the air opened yesterday, refueling a debate about whether the technology can truly play a significant role in removing greenhouse gases already in the atmosphere. The Climeworks AG facility near Zurich becomes the first ever to capture CO2 at industrial scale from air and sell it directly to a buyer. Developers say the plant will capture about 900 tons of CO2 annually — or the approximate level released from 200 cars — and pipe the gas to help grow vegetables. While the amount of CO2 is a small fraction of what firms and climate advocates hope to trap at large fossil fuel plants, Climeworks says its venture is a first step in their goal to capture 1 percent of the world's global CO2 emissions with similar technology. To do so, there would need to be about 250,000 similar plants, the company says.
"Highly scalable negative emission technologies are crucial if we are to stay below the 2-degree target [for global temperature rise] of the international community," said Christoph Gebald, co-founder and managing director of Climeworks. The plant sits on top of a waste heat recovery facility that powers the process. Fans push air through a filter system that collects CO2. When the filter is saturated, CO2 is separated at temperatures above 100 degrees Celsius. The gas is then sent through an underground pipeline to a greenhouse operated by Gebrüder Meier Primanatura AG to help grow vegetables, like tomatoes and cucumbers. Gebald and Climeworks co-founder Jan Wurzbacher said the CO2 could have a variety of other uses, such as carbonating beverages. They established Climeworks in 2009 after working on air capture during postgraduate studies in Zurich. The new plant is intended to run as a three-year demonstration project, they said. In the next year, the company said it plans to launch additional commercial ventures, including some that would bury gas underground to achieve negative emissions. "With the energy and economic data from the plant, we can make reliable calculations for other, larger projects," said Wurzbacher.
Note: with interesting critical comments below concerning the real sustainable effect by Howard Herzog (MIT).
'Sideshow' There are many critics of air capture technology who say it would be much cheaper to perfect carbon capture directly at fossil fuel plants and keep CO2 out of the air in the first place. Among the skeptics are Massachusetts Institute of Technology senior research engineer Howard Herzog, who called it a "sideshow" during a Washington event earlier this year. He estimated that total system costs for air capture could be as much as $1,000 per ton of CO2, or about 10 times the cost of carbon removal at a fossil fuel plant. "At that price, it is ridiculous to think about right now. We have so many other ways to do it that are so much cheaper," Herzog said. He did not comment specifically on Climeworks but noted that the cost for air capture is high partly because CO2 is diffuse in the air, while it is more concentrated in the stream from a fossil fuel plant. Climeworks did not immediately release detailed information on its costs but said in a statement that the Swiss Federal Office of Energy would assist in financing. The European Union also provided funding. In 2015, the National Academies of Sciences, Engineering and Medicine released a report saying climate intervention technologies like air capture were not a substitute for reducing emissions. Last year, two European scientists wrote in the journal Science that air capture and other "negative emissions" technologies are an "unjust gamble," distracting the world from viable climate solutions (Greenwire, Oct. 14, 2016). Engineers have been toying with the technology for years, and many say it is a needed option to keep temperatures to controllable levels. It's just a matter of lowering costs, supporters say. More than a decade ago, entrepreneur Richard Branson launched the Virgin Earth Challenge and offered $25 million to the builder of a viable air capture design. Climeworks was a finalist in that competition, as were companies like Carbon Engineering, which is backed by Microsoft Corp. co-founder Bill Gates and is testing air capture at a pilot plant in British Columbia.
----- ... And let's also mention while we are here the similar device ("smog removal" for China cities) made by Studio Roosegaarde, Smog Free Project.
Related Links:
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08:36
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Friday, October 07. 2016I&IC workshop #5 at ECAL: (esoteric) comments about the cloud (about the brief) | #cloud #technology #beliefs
Note: I mentioned last Tuesday an article I wrote last November (2015) on the blog of a research project (Inhabiting and Interfacing the Cloud(s)) that develop around the thematic of the "sublime" and its relation to contemporary technology. In particular, in the frame of this research project, as a source of critical inspiration for a workshop we were preparing to lead with students at that time (critical because "magic" in the context of technology means what it means: tricked and not understanding, therefore believing or "stupefied"). For the matter of documentation, I reblog this post as well on | rblg as it brings different ideas about the "sublime" related to data or data centers, creation and contemporary technology in general. It may be a bit hard to follow without the initial context (a brief by the invited guests, Random International and the general objectives of the project), but this context can be accessed from within the post -below-, for the ones interested to digg deeper. ... As a matter of fact, this whole topic make me also think of the film The Prestige by Christopher Nolan. In which the figure of Nikola Tesla (played by "The Man Who Fell to Earth himself, a.k.a. David Bowie) is depicted as a character very close to a magician, his inventions with electricity being understood at the margin between sciences and magic.
Via IIClouds - Inhabiting and Interfacing the Cloud(s) -----
Following the publication of Dev Joshi‘s brief on I&IC documentary blog yesterday (note: 10.11.2015), I took today the opportunity to briefly introduce it to the interaction design students that will be involved in the workshop next week. Especially, I focused on some points of the brief that were important but possibly quite new concepts for them. I also extended some implicit ideas with images that could obviously bring ideas about devices to build to access some past data, or “shadows” as Dev’s names them. What comes out in a very interesting way for our research in Dev’s brief is the idea that the data footprints each of us leaves online on a daily basis (while using all type of digital services) could be considered as past entities of ourselves, or trapped, forgotten, hidden, … (online) fragments of our personalities… waiting to be contacted again.
Yet, interestingly, if the term “digital footprint” is generally used in English to depict this situation (the data traces each of us leaves behind), we rather use in French the term “ombre numérique” (literally “digital shadow”). That’s why we’ve decided with Dev that it was preferable to use this term as the title for the workshop (The Everlasting Shadows): it is somehow a more vivid expression that could bring quite direct ideas when it comes to think about designing “devices” to “contact” these “digital entities” or make them visible again in some ways.
Philippe Ramette, “L’ombre de celui que j’étais / Shadow of my former self “, 2007. Light installation, mixed media.
By extension, we could also start to speak about “digital ghosts” as this expression is also commonly used (not to mention the “corps sans organes” of G. Deleuze/F. Gattari and previously A. Artaud). Many “ghosts”/facets of ourselves? All trapped online in the form of zombie data?
… or a haunted house?
And this again is a revealing parallel, because it opens the whole conceptual idea to beliefs… (about ghosts? about personal traces and shadows? about clouds? and finally, about technology? …)
What about then to work with inspirations that would come from the spiritualism domain, its rich iconography and produce “devices” to communicate with your dead past data entities?
Fritz Lang. “Dr. Mabuse, the Gambler”, movie, 1922.
Or even start to think about some kind of “wearables”, and then become a new type of fraud technological data psychic?
Fraud medium Colin Evans in levitation, 13 June 1938 (source Wikipedia).
We could even digg deeper into these “beliefs” and start looking at old illustrations and engravings that depicts relations to “things that we don’t understand”, that are “beyond our understanding”… and that possibly show “tools” or strange machinery to observe or communicate with these “unknown things” (while trying to understand them)?
Spiritualism in 1855, author unknown.
J.G. Heck. A plate from “The Iconographic Encyclopedia of Science, Literature and Art” published in 1851. Astronomy tools.
This last illustration could also drive us, by extension and a very straight shortcut , to the idea of the Sublime (in art, but also in philosophy), especially the romantic works of the painters from that period (late 18th and early 19th centuries, among them W. Turner, C. S. Friedrich, E. Delacroix, T. Cole, etc.) Submerged by the presentiment of a nature that was in all dimensions dominating humans, that remained at that time mostly unexplained and mysterious, if not dangerous and feared, some painters took on this feeling, named “sublime” after Edmund Burke’s Philosophical Enquiry (1757), and start painting dramatic scenes of humans facing the forces of nature.
Thomas Cole, “The Voyage of Life: Old Age”, 1842. National Gallery of Art, Washington DC.
It is not by chance of course that I’ll end my “esoteric comments about the brief” post with this idea of the Sublime. This is because recently, the concept found a new life in regard to technology and its central yet “unexplained, mysterious, if not dangerous and feared” role in our contemporary society. The term got completed at this occasion to become the “Technological Sublime”, thus implicitly comparing the once dominant and “beyond our understanding” Nature to our contemporary technology. “American Technological Sublime” by D. E. Nye, published in 1994 (MIT Press) was certainly one of the first book to join the two terms. It continues the exploration of the social construction of technology initiated in his previous book, “Electrifying America” (MIT Press, 1990). More recently in 2011, the idea popup again on the blog of Next Nature in an article simply entitled The Technological Sublime.
So, to complete my post with a last question, is the Cloud, that everybody uses but nobody seems to understand, a technologically sublime artifact? Wouldn’ it be ironic that an infrastructure, which aim is to be absolutely rational and functional, ultimately contributes to creates a completely opposite feeling?
Quotes are from Dev Joshi’s brief, “The Everlasting Shadow“.
Posted by Patrick Keller
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Tuesday, October 04. 2016L’Anthropocène et l’esthétique du sublime | #stupéfaction #bourgeoisie
Note: j'avais évoqué récemment cette idée du sublime dans le cadre d'un workshop à l'ECAL, avec pour invités Random International. Il s'agissait alors d'intervenir dans le cadre d'un projet de recherche où nous visions à développer des "contre-propositions" à l'expression actuelle de quelques-unes de nos infrastructures contemporaines, "douces" et "dures". Le "cloud computing" et les data-centers en particulier (le projet en question, en cours et dont le processus est documenté sur un blog: Inhabiting & Interfacing the Cloud(s)). Un projet conduit en collaboration avec Nicolas Nova de la HEAD - Genève Tout cela s'était développé autour du sentiment d'une technologie, qui mettant aujourd'hui de nouveau "à distance" ses utilisateurs, contribuerait au développement de "croyances" (dimension "magique") et dans certains cas, à la résurgence du sentiment de "sublime", cette fois non plus lié aux puissances natutrelles "terrifiantes", mais aux technologies développées par l'homme. Je n'avais pas fait le lien avec cette thématique très actuelle de l'Anthropocène, que nous avions toutefois déjà commentée et pointée sur ce blog. C'est fait dorénavant avec beaucoup de nuances par Jean-Baptiste Fressoz. Non sans souligner que "(...) cette opération esthétique, au demeurant très réussie, n’est pas sans poser problème car ce qui est rendu sublime ce n’est évidemment pas l’humanité, mais c’est, de fait, le capitalisme". ... On peut aussi se souvenir qu'en 1990 déjà, Michel Serres écrivait dans son livre Le Contrat Naturel:
Texte que nous avions par ailleurs cité avec fabric | ch dans l'un de nos premiers projets, Réalité Recombinée, en 1998.
Via Mouvements (via Nicolas Nova) ----- Par Jean-Baptiste Fressoz
Olafur Eliasson à la Tate Modern.
Pour Jean-Baptiste Fressoz, la force de l’idée d’Anthropocène n’est pas conceptuelle, scientifique ou heuristique : elle est avant tout esthétique. Dans cet article, l’auteur revient, pour en pointer les limites, sur les ressorts réactivés de cette esthétique occidentale et bourgeoise par excellence [note: le sublime], vilipendée par différents courants critiques. Il souligne qu’avant d’embrasser complètement l’Anthropocène, il faut bien se rappeler que le sublime n’est qu’une des catégories de l’esthétique, qui en comprend d’autres (le tragique, le beau…) reposant sur d’autres sentiments (l’harmonie, la douleur, l’amour…), peut-être plus à même de nourrir une esthétique du soin, du petit, du local dont l’agir écologique a tellement besoin.
Aussi sidérant, spectaculaire ou grandiloquent qu’il soit, le concept d’Anthropocène ne désigne pas une découverte scientifique [1]. Il ne représente pas une avancée majeure ou récente des sciences du système-terre. Nom attribué à une nouvelle époque géologique à l’initiative du chimiste Paul Crutzen, l’Anthropocène est une simple proposition stratigraphique encore en débat parmi la communauté des géologues. Faisant suite à l’Holocène (12 000 ans depuis la dernière glaciation), l’Anthropocène est marquée par la prédominance de l’être humain sur le système-terre. Plusieurs dates de départ et marqueurs stratigraphiques afférents sont actuellement débattus : 1610 (point bas du niveau de CO2 dans l’atmosphère causé par la disparition de 90% de la population amérindienne), 1830 (le niveau de CO2 sort de la fourchette de variabilité holocénique), 1945 date de la première explosion de la bombe atomique. La force de l’idée d’Anthropocène n’est pas conceptuelle, scientifique ou heuristique : elle est avant tout esthétique. Le concept d’Anthropocène est une manière brillante de renommer certains acquis des sciences du système-terre. Il souligne que les processus géochimiques que l’humanité a enclenchés ont une inertie telle que la terre est en train de quitter l’équilibre climatique qui a eu cours durant l’Holocène. L’Anthropocène désigne un point de non retour. Une bifurcation géologique dans l’histoire de la planète Terre. Si nous ne savons pas exactement ce que l’Anthropocène nous réserve (les simulations du système-terre sont incertaines), nous ne pouvons plus douter que quelque chose d’importance à l’échelle des temps géologiques a eu lieu récemment sur Terre. Le concept d’Anthropocène a cela d’intéressant, mais aussi de très problématique pour l’écologie politique, qu’il réactive les ressorts de l’esthétique du sublime, esthétique occidentale et bourgeoise par excellence, vilipendée par les critiques marxistes, féministes et subalternistes, comme par les postmodernes. Le discours de l’Anthropocène correspond en effet assez fidèlement aux canons du sublime tels que définis par Edmund Burke en 1757. Selon ce philosophe anglais conservateur, surtout connu pour son rejet absolu de 1789, l’expérience du sublime est associée aux sensations de stupéfaction et de terreur ; le sublime repose sur le sentiment de notre propre insignifiance face à une nature lointaine, vaste, manifestant soudainement son omnipuissance. Écoutons maintenant les scientifiques promoteurs de l’Anthropocène :
« L’humanité, notre propre espèce, est devenue si grande et si active qu’elle rivalise avec quelques-unes des grandes forces de la Nature dans son impact sur le fonctionnement du système terre […]. Le genre humain est devenu une force géologique globale [2] ».
La thèse de l’Anthropocène repose en premier lieu sur les quantités phénoménales de matière mobilisées et émises par l’humanité au cours des XIXe et XXe siècles. L’esthétique de la gigatonne de CO2 et de la croissance exponentielle renvoie à ce que Burke avait noté : « la grandeur de dimension est une puissante cause du sublime [3] », et, ajoute-t-il, le sublime demande « le solide et les masses mêmes [4] ». De manière plus précise, l’Anthropocène reporte le sublime de la vaste nature vers « l’espèce humaine ». Tout en jouant du sublime, il en renverse les polarités classiques : la terreur sacrée de la nature est transférée à une humanité colosse géologique. Or, cette opération esthétique, au demeurant très réussie, n’est pas sans poser problème car ce qui est rendu sublime ce n’est évidemment pas l’humanité, mais c’est, de fait, le capitalisme. L’Anthropocène n’est certainement pas l’affaire d’une « espèce humaine », d’un « anthropos » indifférencié, ce n’est même pas une affaire de démographie : entre 1800 et 2000 la population humaine a été multipliée par sept, la consommation d’énergie par 50 et le capital, si on reprend les chiffres de Thomas Picketty, par 134 [5]. Ce qui a fait basculer la planète dans l’Anthropocène, c’est avant tout une vaste technostructure orientée vers le profit, une « seconde nature », faite de routes, de plantations, de chemins de fer, de mines, de pipelines, de forages, de centrales électriques, de marchés à terme, de porte-containers, de places financières et de banques et bien d’autres choses encore qui structurent les flux de matière et d’énergie à l’échelle du globe selon une logique structurellement inégalitaire. Bref, le changement de régime géologique est bien sûr le fait de « l’âge du capital [6] » bien plus que le fait de « l’âge de l’être humain » dont nous rebattent les récits dominants [7]. Le premier problème du sublime de l’Anthropocène est qu’il renomme, esthétise et surtout naturalise le capitalisme, dont la force se mesure dorénavant à l’aune des manifestations de la première nature – les volcans, la tectonique des plaques ou les variations des orbites planétaires – que deux siècles d’esthétique du sublime nous avaient appris à craindre mais aussi à révérer. Au sublime de la quantité, l’Anthropocène ajoute le sublime géologique des âges et des éons, duquel il tire ses effets les plus saisissants. La thèse de l’Anthropocène nous dit en substance que les traces de notre âge industriel resteront pour des millions d’années dans les archives géologiques de la planète. Le fait d’ouvrir une nouvelle époque taillée à la mesure de l’être humain signifie que c’est à l’échelle des temps géologiques seulement que l’on peut identifier des événements agissant avec autant de force sur la planète que nous-mêmes : le taux de dioxyde de carbone en 2015 est sans précédent depuis trois millions d’années, le taux actuel d’extinction des espèces, depuis 65 millions d’années, l’acidité des océans, depuis 300 millions d’années, etc. Ce que nous vivons n’est pas une simple « crise environnementale », mais une révolution géologique d’origine humaine. Loin de constituer un cours extérieur, impavide et gigantesque, le temps de la Terre est devenu commensurable au temps de l’agir humain. En deux siècles tout au plus, l’humanité a altéré la dynamique du système-terre pour l’éternité ou presque. « Tout ce qui fait transition n’excite aucune terreur [8] » écrivait Burke. Le discours de l’Anthropocène cultive cette esthétique de la soudaineté, de la bifurcation et de l’événement. Le sublime de l’Anthropocène réside précisément dans cette rencontre extraordinaire : deux siècles d’activité humaine, une durée infime, quasi-nulle au regard de l’histoire terrienne, auront suffi à provoquer une altération comparable au grand bouleversement de la fin du Mésozoïque il y a 65 millions d’années. La troisième source du sublime anthropocénique est le sublime de la violence souveraine de la nature, celle des tremblements de terre, des tempêtes et des ouragans. Les promoteur·rice·s de l’Anthropocène mobilisent volontiers le sublime romantique des ruines, des civilisations disparues et des effondrements : « Les moteurs de l’Anthropocène pourraient bien menacer la viabilité de la civilisation contemporaine et peut-être même l’existence d’homo sapiens [9] ». Le succès artistique et médiatique du concept repose sur la « jouissance douloureuse », sur le « plaisir négatif » dont parle Burke :
« Nous jouissons à voir des choses que, bien loin de les occasionner, nous voudrions sincèrement empêcher… Je ne pense pas qu’il existe un·e ho·femme assez scélérat·e· pour désirer [que Londres] fût renversée par un tremblement de terre… Mais supposons ce funeste accident arrivé, quelle foule accourrait de toute part pour contempler ses ruines [10] ».
William Kentridge
L’Anthropocène s’appuie sur une culture de l’effondrement propre aux nations occidentales, qui, depuis deux siècles, admirent leur puissance en fantasmant les ruines de leur futur. L’Anthropocène joue des mêmes ressorts psychologiques que le plaisir pervers des décombres déjà décrit par Burke et qui nourrit la vogue actuelle du tourisme des catastrophes de Tchernobyl à ground zero. La violence de l’Anthropocène est aussi celle de la science hautaine et froide qui nomme les époques et définit notre condition historique. Violence, tout d’abord, de son diagnostic irrévocable : « toi qui entre dans l’Anthropocène abandonne tout espoir » semblent nous dire les savant·e·s. Violence ensuite de la naturalisation, de la « mise en espèce » des sociétés humaines : les statistiques globales de consommation et d’émissions compactent les mille manières d’habiter la terre en quelques courbes, effaçant par la même l’immense variation des responsabilités entre les peuples et les classes sociales. Violence enfin du regard géologique tourné vers nous-mêmes, jaugeant toute l’histoire (empires, guerres, techniques, hégémonies, génocides, luttes, etc.) à l’aune des traces sédimentaires laissées dans la roche. Le géologue de l’Anthropocène est plus effroyable encore que l’ange de l’histoire de Walter Benjamin qui, là même où nous voyions auparavant progrès, ne voyait que catastrophe et désastre : lui n’y voit que fossiles et sédiments. Que le sublime soit l’esthétique cardinale de l’Anthropocène n’est absolument pas fortuit : sublime et géologie se sont épaulés tout au long de leur histoire. En 1674, Nicolas Boileau traduit en français le traité de Longinus sur le sublime (1er siècle après J.-C.) introduisant ainsi cette notion dans l’Europe lettrée. Mais c’est seulement au milieu du XVIIIe siècle, après que la passion des montagnes et l’intérêt pour la géologie se sont cristallisés dans les classes supérieures, que la « grande nature » devient un objet de sublime [11]. Partis pour leur « grand tour », sur le chemin de l’Italie, les jeunes Anglais·es fortuné·e·s rencontrent en effet la chaîne des Alpes, ses pics vertigineux, ses glaciers terrifiants et ses panoramas immenses. Dans les récits de grands tours, l’expérience de l’effroi face à la nature représente le prix à payer pour goûter la beauté des trésors culturels de l’Italie. Le sublime joue ici un rôle de distinction : être capable de prendre du plaisir en contemplant les glaciers, ou les rochers arides, permettait aux touristes anglais·es de se différencier des guides et des paysan·e·s montagnard·e·s qui n’y voyaient que dangers et terres incultes. Mais c’est évidemment le tremblement de terre de Lisbonne de 1755 qui fournit le véritable coup d’envoi des réflexions sur le sublime : Burke, qui publie son traité l’année suivante, fait référence à la passion esthétique des décombres et des ruines qui saisit alors l’Europe entière. La même année, Emmanuel Kant publie également un court ouvrage sur le tremblement de terre de Lisbonne et, dans son essai ultérieur sur le sublime, il définit ce dernier comme un « plaisir négatif » pouvant procéder de deux manières : le sublime mathématique ressenti devant l’immensité de la nature (l’espace étoilé, l’océan etc.) et le « sublime dynamique » procuré par la violence de la nature (tornade, volcan, tremblement de terre). Le sublime de l’Anthropocène, et sa mise en scène d’une humanité devenue force tellurique signe la rencontre historique du sublime naturel du XVIIIe siècle et du sublime technologique des XIXe et XXe siècles. Avec l’industrialisation de l’Occident, la puissance de la seconde nature fait l’objet d’une intense célébration esthétique. Le sublime transféré à la technique jouait un rôle central dans la diffusion de la religion du progrès : les gares, les usines et les gratte-ciels en constituaient les harangues permanentes [12]. Dès cette époque, l’idée d’un monde traversé par la technique, d’une fusion entre première et seconde natures fait l’objet de réflexions et de louanges. On s’émerveille des ouvrages d’art matérialisant l’union majestueuse des sublimes naturel et humain : viaducs enjambant les vallées, tunnels traversant les montagnes, canaux reliant les océans, etc. L’idée d’un globe remodelé pour les besoins de l’être humain et fertilisé par la technique constitue une trope classique du positivisme depuis Saint-Simon au moins, qui, dès 1820, écrivait : « l’objet de l’industrie est l’exploitation du globe, c’est-à-dire l’appropriation de ses produits aux besoins de l’homme, et comme, en accomplissant cette tâche, elle modifie le globe, le transforme, change graduellement les conditions de son existence, il en résulte que par elle, l’homme participe, en dehors de lui-même en quelque sorte, aux manifestations successives de la divinité, et continue ainsi l’œuvre de la création. De ce point de vue, l’Industrie devient le culte [13] ». De manière plus précise, l’Anthropocène s’inscrit dans une version du sublime technologique reconfigurée par la guerre froide. Il prolonge la vision spatiale de la planète produite par le système militaro-industriel américain, une vision déterrestrée de la Terre saisie depuis l’espace comme un système que l’on pourrait comprendre dans son entièreté, un « spaceship earth » dont on pourrait maîtriser la trajectoire grâce aux nouveaux savoirs sur le système-terre [14]. Le risque est que l’esthétique de l’Anthropocène nourrisse davantage l’hubris d’une géo-ingénierie brutale qu’un travail patient, à la fois modeste et ambitieux d’involution et d’adaptation du social. Pour mémoire, la géo-ingénierie désigne un ensemble de techniques visant à modifier artificiellement le pouvoir réfléchissant de l’atmosphère terrestre pour contrecarrer le réchauffement climatique. Cela peut constituer par exemple à injecter du dioxyde de soufre dans la haute atmosphère afin de réfléchir une partie du rayonnement solaire vers l’espace. L’échec des gouvernements à obtenir un accord international contraignant et ambitieux a contribué à mettre en avant la géo-ingénierie, en tant que « plan B ». Ces techniques potentiellement très risquées pourraient donc soudainement s’imposer en cas « d’urgence climatique ». Pour ses promoteur·rice·s, l’Anthropocène est une révélation, un éveil, un changement de paradigme désorientant soudainement les représentations vulgaires du monde.
« Par le passé, du fait de la science, l’humanité a dû faire face à de profondes remises en cause de leurs systèmes de croyance. Un des exemples les plus important est la théorie de l’évolution… Le concept d’anthropocène pourrait susciter une réaction hostile similaire à celle que Darwin a produite [15] ».
On retrouve ici le trope romantique du·de la savant·e· payant de sa personne pour lutter contre la foule hostile. En se coupant ainsi du passé et de la décence environnementale commune, en rejetant comme dépassés les savoirs environnementaux qui le précèdent ainsi que les luttes sociales que ces savoirs ont nourries, l’Anthropocène dépolitise l’histoire longue de la destruction de la planète. Avant on ignorait les conséquences globales de l’agir humain, maintenant l’on sait, et, bien entendu, maintenant l’on peut agir. La prétention à la nouveauté des savoirs sur la Terre est aussi une prétention des savants à agir sur celle-ci. Ce n’est pas un hasard si l’inventeur du mot Anthropocène, le prix Nobel de chimie Paul Crutzen, est aussi l’un des avocat·e·s des techniques de géo-ingénierie. À l’Anthropocène inconscient issu de la révolution industrielle succéderait enfin le « bon Anthropocène » éclairé par les savoirs du système-terre. Comme toute forme de scientisme, l’esthétique de l’Anthropocène anesthésie le politique : les « expert·e·s », les autorités vont « faire quelque chose ». Les expériences du sublime sont toujours à replacer dans un contexte historique et politique particulier. Elles renvoient à des émotions dépendantes des conditions culturelles, naturelles ou technologiques de chaque époque et ce sont ces conditions qui en fournissent les clés de compréhension politique. De la fin du XVIIIe siècle à la fin du siècle suivant, le sublime d’une nature violente et abstraite permettait aux classes bourgeoises urbaines de goûter à la violence de la nature, tout en étant relativement protégées de ses manifestations et de relativiser les dangers bien réels d’un mode de vie technologique et urbain. L’art du sublime nourrissait également le fantasme d’une nature immense et inépuisable au moment précis où l’impérialisme en exploitait les derniers recoins. Dans une culture prenant au sérieux le projet de maîtrise technique de la nature, l’esthétique du sublime fournissait aussi un plaisir légèrement coupable. Enfin, selon le critique marxiste Terry Eagleton, le sublime correspondait aux impératifs esthétiques du capitalisme naissant : contre l’esthétique émolliente du beau, risquant de transformer le sujet bourgeois en sensualiste décadent, le sublime réénergisait le sujet capitaliste comme exploiteur·se ou comme pourvoyeur de travail. Le beau devient à la fin du XVIIIe siècle l’harmonieux, le non-productif, le doux et le féminin ; le sublime : l’effort, le danger, la souffrance, l’élevé, le majestueux et le masculin. Au fond, le sublime, nous dit Eagleton, contenait la menace que la beauté faisait peser sur la productivité [16]. Au début des années 2000, le sublime de l’Anthropocène occupe également une fonction idéologique. Alors que les classes intellectuelles se convertissent au souci écologique, alors qu’elles rejettent les idéaux modernistes de maîtrise de la nature comme has been, alors qu’elles proclament « la fin des grands récits », la fin du progrès, de la lutte des classes, etc., l’Anthropocène procure le frisson coupable d’un nouveau récit sublime. Sur un fond d’agnosticisme quant au futur, l’Anthropocène paraît donner un nouvel horizon grandiose à l’humanité tout entière : prendre en charge collectivement le destin d’une planète. Dans le contexte idéologique terne de l’écologie politique, du développement durable et de la précaution, penser le mouvement d’une humanité devenue force tellurique paraît autrement plus excitant que penser l’involution d’un système économique. Au fond le sublime de l’Anthropocène rejoue assez exactement la scène finale du chef-d’œuvre de Stanley Kubrick, 2001 l’Odyssée de l’espace : l’embryon stellaire contemplant la terre figurant parfaitement l’avènement d’un agent géologique conscient, d’un corps planétaire réflexif. Et c’est bien pour cela que l’Anthropocène fait tressaillir théoricien·ne·s, philosophes et artistes en herbe : il semble désigner un événement métaphysique intéressant. Pour l’écologie politique contemporaine, l’esthétique sublime de l’Anthropocène pose pourtant problème : en mettant en scène l’hybridation entre première et seconde natures, elle réénergise l’agir technologique des cold warriors (la géo-ingénierie) ; en déconnectant l’échelle individuelle et locale de ce qui importe vraiment (l’humanité force tellurique et les temps géologiques), elle produit sidération et cynisme (no future) ; enfin l’Anthropocène, comme tout autre sublime, est sujet à la loi des rendements décroissants : une fois que l’audience est préparée et conditionnée, son effet s’émousse. En ce sens, désigner une œuvre d’art comme « art de l’Anthropocène » serait absolument fatale à son efficacité esthétique. Le risque est que l’écologie du sublime soit alors appelée à une surenchère permanente, semblable en cela à la course à l’avant-garde dans l’art contemporain. Avant d’embrasser complètement l’Anthropocène, il faut bien se rappeler que le sublime n’est qu’une des catégories de l’esthétique, qui en comprend bien d’autres (le tragique, le beau, le pittoresque…) reposant sur d’autres sentiments (l’harmonie, l’ataraxie, la tristesse, la douleur, l’amour), qui sont peut-être plus à même de nourrir une esthétique du soin, du petit, du local, du contrôle, de l’ancien et de l’involution dont l’agir écologique a tellement besoin.
[1] Cet article reprend sous une forme modifiée un texte déjà paru dans le catalogue de l’exposition Sublime. Les tremblements du monde, Centre Pompidou-Metz, Metz, Centre Pompidou-Metz, 2016. [2] W. Steffen, J. Grinevald, P. Crutzen, J. McNeill, « The Anthropocene : conceptual and historical perspectives », Philosophical transactions of the Royal Society A, 369, 2011, p. 842–867. [3] E. Burke, Recherche philosophique sur l’origine de nos idées du sublime et du beau, Paris, Pichon, 1803 (1757), p. 129. [4] Ibid., p. 225. [5] T. Piketty, Le capital au XXIe siècle, Paris, Seuil, 2013. [6] E. Hobsbawm, The Age of Capital : 1848-1975, London, Weindefeld, 1975. [7] Voir le chapitre « capitalocène » de la nouvelle édition de C. Bonneuil, J.-B. Fressoz, L’événement Anthropocène. La terre, l’histoire et nous, Paris, Seuil, 2016. [8] E. Burke, op. cit. p. 151. [9] W. Steffen et al., art. cit. [10] E. Burke, op. cit., p. 85. [11] M. Hope Nicholson, Mountain gloom and mountain glory: The development of the aesthetics of the infinite, Ithaca, Cornell University Press, 1959. [12] D. Nye, American technological sublime, Cambridge (MA), MIT Press, 1994. [13] Saint-Simon, Doctrine de Saint-Simon, t. 2, Paris, Aux Bureaux de l’Organisateur, 1830, p. 219. [14] C. Bonneuil, J.-B. Fressoz, op. cit. ; S. Grevsmühl, La Terre vue d’en haut. L’invention de l’environnement global, Paris, Seuil, 2014. [15] W. Steffen et al., art. cit. [16] Terry Eagleton, The Ideology of the Aesthetic, Oxford, Basil Blackwell, 1990.
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Posted by Patrick Keller
in Art, Culture & society, Science & technology, Territory
at
09:11
Defined tags for this entry: art, artificial reality, atmosphere, climate, conditioning, culture & society, ecology, economy, engineering, environment, geography, science & technology, technology, territory, thinking
Thursday, September 12. 2013Cloudscapes / An Experiment On A New Type of Architectural Space
Via eVolo -----
Tetsuo Kondo Architects created playful installation for the Sunken Garden of the Museum of Contemporary Art in Tokyo. In collaboration with Transsolar, they designed a small bank of clouds that are captured in the transparent, two-storey container and could be seen from the outdoor plaza, entrance hall, exhibition galleries and other parts of the museum. This cloud installation is the second one created by this team – trey previously collaborated to produce an indoor cloud at the Venice Biennale in 2010. When one climbs the stairs beyond the clouds to reach the top of the cube, the museum, the surrounding buildings, and the sky stretch out above the clouds. The clouds are in constant motion and their edges are both sharp and soft. Color, density and brightness are ever changing, depending on the weather and the time of the day. In order to keep the clouts at the desired height, the temperature and the humidity inside the container are precisely controlled. The air inside the container forms three distinct strata, one cool and dry, at the bottom, a warm and humid middle stratum, and a hot and dry stratum at the top. The clouds form in the warm, humid layer. The elastic material in the container, at a 6 meter ceiling height, makes the whole structure responsive to wind pressure while the double layers of vinyl sheets divide the strata to ensure the stability of the temperature and humidity inside the container. The aim was to produce an experiment – a new type of architectural space which would achieve high level of integration in engagement with its environment. The structure is in tune with all the invisible changes in the nature that surrounds it – slightest differences in humidity and temperature and the weather, the time of the day and other aspects which influence each other.
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Posted by Patrick Keller
in Architecture
at
15:59
Defined tags for this entry: architecture, artificial reality, climate, conditioning, design (environments), research
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fabric | rblgThis blog is the survey website of fabric | ch - studio for architecture, interaction and research. We curate and reblog articles, researches, writings, exhibitions and projects that we notice and find interesting during our everyday practice and readings. Most articles concern the intertwined fields of architecture, territory, art, interaction design, thinking and science. From time to time, we also publish documentation about our own work and research, immersed among these related resources and inspirations. This website is used by fabric | ch as archive, references and resources. It is shared with all those interested in the same topics as we are, in the hope that they will also find valuable references and content in it.
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