Need-To-Inform Networking and Philosophy
Discover new works.
As we enter in the final months of this strange, strange year, ambitious art-lovers might be wondering about those artists and spaces they lost track of since the pandemic began, But as a silver lining, many artists and spaces , ambitious spirits have used the solitude of the past months to create thought-provoking new works and ideas.
here are Highlights of them that were looking at this fall.
Gareth Edwards and his poetic work.
Edward´s new landscape paintings were made entirely during the lockdown in his studio in the Sy Ives. Cornwall, inspired by poetry (particularly that of Ted Hughes), the paintings are meant to invite his viewers into contemplative and fictive spaces that the artist hopes will evoke half-remembered places and terras.
Captures the Nuances of Latin Life.
The photography collective South, Southwest has been on an ambitious mission to create a new canon of Latin American photography. The group, which formed several years ago under the patronage of camera company Leica, brings together photographers from Brazil, to Spain.
Though professional work of these photographers ranges from documentary and reportage to editorial, the collectives output, has a more singular intent: to capture a poetic and expressly artistic vision of Latin America identity. Searching for identities was the purpose that this group follow and attract to all and each work.
Exit 2020. New Artwork we also Discovered in tough Era.
Artist: Fred Friedrich
Technique: Mix media print/ QR Code
Measure: 120 x 120 cm
Provenance: Museo Fred Friedrich
What is the human being? Traditionally, it was thought that human nature was something fixed, given either by nature or by God, once and for all. Humans occupy a unique place in creation by virtue of a specific combination of faculties that they alone possess, and this is what makes us who we are. This view comes from the schools of ancient philosophy such as Platonism, Aristotellanism and Stoicism, as well as the Christian tradition. More recently, it has been argued that there is actually no such thing as human nature but merely a complex set of behaviours and attitudes that can be interpreted in different ways. For this view, all talk of a fixed human nature is merely a naive. and convenient way of discussing the human experiences, but doesn't ultimately correspond to any external reality. Tis view can be found in the traditions of existentialism, deconstruction and different schools of modern philosophy of mind.
There is, however a third approach that occupies a place between these two. This view, which might be called historicism, claims that there is a meaningful conception of human nature, but that it changes over time as human society develops. This approach is most commonly associated with the German philosopher G W F Hegel (1170-1831). he rejects the claim of the first view, that of the essentialist, since he doesn't think that human nature is something given or created once and for all. But he also rejects the second view since he doesn't believe that the notion human nature is just an outdated fiction we've inherited from the tradition. Instead, Hegel claims that it's meaningful and useful to talk about the reality of some kind of human nature, and that this can be understood by an analysis of human development in history.
Unfortunately, Hegel wrote in a rather inaccessible fashion, which has led many people to dismiss his views as incomprehensible or confused. His theory of philosophical anthropology, which is closely connected to his theory of historical development, has thus remained the domain of specialist. It shouldn't.
With this astonishing wealth of knowledge about history and culture, Hegel analyses the ways in which what we today call subjectivity and individuality first arose and developed through time. He holds that, at the beginning of human history, people didn't conceive of themselves as individuals in the same way that we do today. There was no conception of a unique and special inward sphere that we value so much in our modern self-image. Instead, the ancients conceived of themselves s primarily as belonging to larger group: the family, the tribe, the state, etc. This meant that questions of individual freedom or self-determination didn't arise in the way that were used to understanding them.
Today, most of us fell strongly that we have the right to make the important decisions concerning our lives as individuals. It is our choice what course of study we wish to pursue, which profession we wish to go into, which person we wish to marry, or what religion we wish to believe in. These are conceived as personal choices that individuals have the right to make for themselves. While this idea is entirely intuitive to us today, it's not absolute but rather socially and historically conditioned, The ancients had a very different understanding of such things.
The development has now culminated with a complete denial of any objective truth or validity. When this view established itself, people feel that they are at liberty to make up their own fiction and assert it as reality, even if their fictional version stands in stark contradiction to objectivity verifiable facts, established law, accepted custom or self - evident ethical principles. Any objective evidence that seems to be in conflict with their views they reject as an infringement on their rights as an individual.
For many people, this is a disturbing tendency in our modern world since it eliminates all sense of personal responsibility or culpability. Even the most heinous behaviour or action can always be justifies with an appeal to the truth of the individual. While no one has any interest in undermining individuality, there is a growing sense that we need to find some way to recover the idea of objectivity and external truth. Only in this way will it be possible to overcome alienation, restore meaningful political debate, and create the conditions for the individual to flourish in a wider community.