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Seah Yark Beow

Untitled

Artist statement:

In this work I am using raw material to evolve a natural process that allows different answer, which are often unexpected. This activity sees as being a performance and it encompasses a series of sensory stimulation. The ‘ happening’ corresponds a relationship with the viewer and the object.

Untitled is an eatable sculpture, that speak about energy production is his natural dissolution. About the forms and flows of life; flowing as de-formation. Entropy.

In fact, this sculpture with untitled title went to encounter a natural tear that coincides with the rupture of internal links that supported what was at the same time his structure and his envelope. The un-titled is not, or rather is becoming even un-formed.

Foto della scultura scattata da Ruobing il primo giorno

Photos of the sculpture taken the first day by Ruobing


Lemons were related to each other through chinese sticks.

At the beginning of the exibition the sculpture alleged in an upright position and adopted a bright smell that filled the whole environment in which it was housed. Over time, so imperceptible but inexorable, the rottenness of lemons gave to the crystalline originally form of sculpture an increasingly strident note of decadence and decay.

Foto della stessa scultura scattata da Sarah lultimo giorno

Photos taken of the same sculpture by Sarah on the last day


The sculpture of Seah brings to mind both experiments for the production of electricity (how to build a stack with a lemon, a sheet of zinc and copper?), both the research on the microscopic structure of molecules and structural comparison on various levels.

Emmanuele Pilia - Fantasie meccaniche

Emmanuele Pilia - Fantasie meccaniche

Beuys - CapriBatterie, 1985

Beuys - CapriBatterie, 1985


More than linked to beuysian tradition, it seems to me that Seah draws directly to Chinese tradition that lies behind him.

On the concept of form as surplus for the dissolution, in view of a cyclical return to the vacuum, we must not be deflect from the similarities. Indeed it would be wrong to  settle for the comparison between the theories set out in the Book of Odes and the theory of the ideas in  Plato.

Leonardo Arena rightly expresses:

Since “The Book of Odes”, insists on this: “because there are things, there are also models” (tse) (ode No 260). Everything conforms to its own configuration or articulation. For several centuries, the Chinese investigate the relationship of this “li” ( “constitutive principle”, “law”, pattern, etc..), that is available in any object, occasion or event, with the vital energy (ch’i) that permeates the universe.

However, in the concept of Form belonging to the philosophical area of China (forgive the generalization) there is nothing that fixity which is, however, typical of Platonic theory.

Giancarlo Finazzo notes that:

The priciple, that is the absolutely not-determined, as generator of every entities, is also the not-knowable and not-definible. It can only be perceived as the inexhaustible power that is the very source of life and whose growing energy, manifesting through the reality of things.


The principle is anonymous, not individualized. His flow is a daily flow that no one can hold in  formal events.

In this sense the not-titled sculpture of Seah is realistic. This is an imitation of this flowing. Of this presence without paroxysms who abandons itself to the dehor, without any  finalistic aim.

I’will end with what Finazzo writes on Taoism:

Confucius presenting the young Gautama Buddha to Laozi
Presenting  Buddha to Laozi
Laozi scritto in cinese
Laozi

The School Taoist or Daode has its founder in Laozi (570-490 BC). According to the little information provided by the historian Sima Qian (145-86 BC), Laozi was originating in the district of Li (China Southern), long worked as a librarian and archivist at the court of Zhou and finally abandoned the work and society, starting at feet to the West without leaving any trace of himself. While it was crossing the border, a guard wanted to be informed on his thought, would then dictated what was then called Daodejing or Book of Daode, a work of about 5,000 characters, divided into 81 chapters and that summarizes the philosophy of Dao. His thinking was exposed later by Zhuangzi (second half of the century. IV BC) – the most brilliant philosopher and representative of the School – in a work that bears the name and which is distributed in 33 books grouped in 10 volumes. Dao is the name given to the unique and perfect reality,hidden and immutable, intangible and silent, which was before that sky and earth were in existence (Laozi 25, i-iv). A situation that has in itself the origin and the norm, and which categories are the motion and the truth (Zhuangzi VI, 7). Dao is the absolute yuan (Laozi 1 iv) that will never be known. It can only be understood through the clear intelligence (hui) or intuitive perception made possible in the  “manifestation” of dao – that their condition of motion or non-stasis. The motion, which is equivalent to the dao and which reveals the way of being, is characterized by riversibilità and sweetness. Dao, in fact, is in two moments alternate expansion and return: the first coincides with its manifestation through things, the second with his total concealment when part of himself or “nothing” (Laozi 14, ii, 40 , I and ii). This motion which determines the pace of life of the universe, is constant, linear and smooth, like a regular breath. The action of daode). But the dao don’t not stands for this to Master of things and remains anonymous and in silence (Laozi 34, i and ii). For exemplify we can compare it to the water that is colorless and tasteless, humble and beneficent, which penetrates gently everywhere, which seems to be weak but is able to destroy everything that appears solid and strong. Unsurprisingly, therefore, that the reality of dao, so simple and constant seems stupid and ridiculous to the small people and low category wises (Laozi 41, i). appears initially as an “overflow” which coincides with the expansion of its energies or “virtue” (In fact, nothing is off-dao and nothing is devoid of dao. His omnipresence  is readily accepted by all things because it equals the presence of life. From a formal point of view, dao is the infinite or not-determined. Its not determined is what distinguishes him by entities it produces and that there also explains why its activity is not solves with the production of its name. But by the non-determination also derive its ubiquity and its impartiality. The activity of dao is characterized by non-action – wuwei – namely the absence of volition, intent and effort, because its operations are not that the way in which it exists. The concepts of non-determination and omnipresence are the subject of a parable in Zhuangzi XXII, 6, where the residence of dao is situated in the palace of “No-place “, in the Country of “Non-action”: Even if a man would be capable of reaching the home of dao he will not give an enrichment, because he couldn’t find the necessary references to the acquisition of knowledge. The condition before the coming into being of  universe is considered similar to a “cloudy confusion.” It was a sudden and mysterious alteration, that the Taoist thought has not tried to interpret, instead turning his interest to the fact that the coming into being of things has caused, with the determination bodies as reality circumscribed and distinct, their separation from the original state of confusion. From this concept originated the acute desire of Taoist thinker, to return in a originary state of total communion through the annulment of himself and any other limitation. The total communion with dao therefore tantamount to return to the “nothing” or “vacuum”, xu (radical 141 / 6) – namely in that state who, having preceded the event of being, is not lack of being. “vacuum”, in fact, is the absolute moment in its mysterious and dynamic, exuberant energy and liberal, that we recognize as the “great beginning” (Taichu; Zhuangzi XII, 8).

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  1. Pingback: ProgettoVacanza_Untitled « Emanuele Sbardella

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