Tag Archives: Jacques Derrida

Venice Biennale 2024 (April 20 – November 24, 2024)

Every once in a while I get an email from a lawyer (Gale P. Eston) in New York City who specializes in the art and business communities. How I got on her list is a mystery to me but her missives are always interesting. The latest one was a little difficult to understand until I looked at the Venice Biennale website and saw the theme for this year’s exhibition,

Courtesy: Venice Biennale [downloaded from https://www.labiennale.org/en/news/biennale-arte-2024-stranieri-ovunque-foreigners-everywhere]

Biennale Arte 2024: Stranieri Ovunque – Foreigners Everywhere

The 60th International Art Exhibition, curated by Adriano Pedrosa, will be open from Saturday 20 April to Sunday 24 November at the Giardini and Arsenale venues.

The 60th International Art Exhibition, titled Stranieri Ovunque – Foreigners Everywhere, will open to the public from Saturday April 20 to Sunday November 24, 2024, at the Giardini and the Arsenale; it will be curated by Adriano Pedrosa and organised by La Biennale di Venezia. The pre-opening will take place on April 17, 18 and 19; the awards ceremony and inauguration will be held on 20 April 2024.

Since 2021, La Biennale di Venezia launched a plan to reconsider all of its activities in light of recognized and consolidated principles of environmental sustainability. For the year 2024, the goal is to extend the achievement of “carbon neutrality” certification, which was obtained in 2023 for La Biennale’s scheduled activities: the 80th Venice International Film Festival, the Theatre, Music and Dance Festivals and, in particular, the 18th International Architecture Exhibition which was the first major Exhibition in this discipline to test in the field a tangible process for achieving carbon neutrality – while furthermore itself reflecting upon the themes of decolonisation and decarbonisation

The Exhibition will take place in the Central Pavilion (Giardini) and in the Arsenale, and it will present two sections: the Nucleo Contemporaneo and the Nucleo Storico.

As a guiding principle, the Biennale Arte 2024 has favored artists who have never participated in the International Exhibition—though a number of them may have been featured in a National Pavilion, a Collateral Event, or in a past edition of the International Exhibition. Special attention is being given to outdoor projects, both in the Arsenale and in the Giardini, where a performance program is being planned with events during the pre-opening and closing weekend of the 60th Exhibition.

Stranieri Ovunque – Foreigners Everywhere, the title of the 60th International Art Exhibition of La Biennale di Venezia, is drawn from a series of works started in 2004 by the Paris-born and Palermo-based Claire Fontaine collective. The works consist of neon sculptures in different colours that render in a growing number of languages the words “Foreigners Everywhere”. The phrase comes, in turn, from the name of a Turin collective who fought racism and xenophobia in Italy in the early 2000s.

«The expression Stranieri Ovunque – explains Adriano Pedrosa – has several meanings. First of all, that wherever you go and wherever you are you will always encounter foreigners— they/we are everywhere. Secondly, that no matter where you find yourself, you are always truly, and deep down inside, a foreigner.»

«The Italian straniero, the Portuguese estrangeiro, the French étranger, and the Spanish extranjero, are all etymologically connected to the strano, the estranho, the étrange, the extraño, respectively, which is precisely the stranger. Sigmund Freud’s Das Unheimliche comes to mind—The Uncanny in English, which in Portuguese has indeed been translated as “o estranho”– the strange that is also familiar, within, deep down side. According to the American Heritage and the Oxford Dictionaries, the first meaning of the word “queer” is precisely “strange”, and thus the Exhibition unfolds and focuses on the production of other related subjects: the queer artist, who has moved within different sexualities and genders, often being persecuted or outlawed; the outsider artist, who is located at the margins of the art world, much like the self-taught artist, the folk artist and the artista popular; the indigenous artist, frequently treated as a foreigner in his or her own land. The productions of these four subjects are the interest of this Biennale, constituting the Nucleo Contemporaneo

«Indigenous artists have an emblematic presence and their work greets the public in the Central Pavilion, where the Mahku collective from Brazil will paint a monumental mural on the building’s façade, and in the Corderie, where the Maataho collective from Aotearoa/New Zealand will present a large-scale installation in the first room. Queer artists appear throughout the exhibition, and are also the subject of a large section in the Corderie, and one devoted to queer abstraction in the Central Pavilion.»

The Nucleo Contemporaneo will feature a special section in the Corderie devoted to the Disobedience Archive, a project by Marco Scotini, which since 2005 has been developing a video archive focusing on the relationships between artistic practices and activism. In the Exhibition, the presentation of the Disobedience Archive is designed by Juliana Ziebell, who also worked in the exhibition architecture of the entire International Exhibition. This section is divided into two main parts especially conceived for our framework: Diaspora activism and Gender Disobedience. The Disobedience Archive will include works by 39 artists and collectives made between 1975 and 2023.»

«The Nucleo Storico gathering works from 20th century Latin America, Africa, the Middle East and Asia. Much has been written about global modernisms and modernisms in the Global South, and a number of rooms will feature works from these territories, much like an essay, a draft, a speculative curatorial exercise that seeks to question the boundaries and definitions of modernism. We are all too familiar with the histories of modernism in Euroamerica, yet the modernisms in the Global South remain largely unknown. […]. European modernism itself travelled far beyond Europe throughout the 20th century, often intertwined with colonialism, and many artists in the Global South traveled to Europe to be exposed to it […].»

In the Central Pavilion three rooms are planned for the Nucleo Storico: one room is titled Portraits, one Abstractions and the third one is devoted to the the worldwide Italian artistic diaspora in the 20th century.

«The double-room named Portraits, includes works from 112 artists, mostly paintings but also works on paper and sculpture, spanning the years of 1905 and 1990. […] The theme of the human figure has been explored in countless different ways by artists in the Global South, reflecting on the crisis of representation around the that very figure that marked much of the art in 20th century art. In the Global South, many artists were in touch with European modernism, through travels, studies or books, yet they bring in their own highly personal and powerful reflections and contributions to their works […]. The room devoted to Abstractions includes 37 artists: most of them are being exhibited together for the first time, and we will learn from these unforeseen juxtapositions in the flesh, which will then hopefully point towards new connections, associations, and parallels much beyond the rather straightforward categories that I have proposed. […]»

Artists from Singapore and Korea have been brought into this section, given that at the time they were part of the so-called Third World. In a similar manner, Selwyn Wilson and Sandy Adsett, from Aotearoa/New Zealand, have been brought into this Nucleo Storico as they are historical Maori artists.

«[…] A third room in the Nucleo Storico is dedicated to the worldwide Italian artistic diaspora in the 20th century: Italian artists who travelled and moved abroad developing their careers in Africa, Asia, Latin America, as well as in the rest of Europe and the United States, becoming embedded in local cultures—and who often played significant roles in the development of the narratives of modernism beyond Italy. This room will feature works by 40 artists who are first or second generations Italians, exhibited in Lina Bo Bardi’s glass easel display system (Bo Bardi herself an Italian who moved to Brazil, and who won the 2021 Biennale Architettura’s Special Golden Lion for Lifetime Achievement in Memoriam).»

«Two quite different but related elements have emerged – underlines Pedrosa – rather organically in the research and have been developed, appearing as leitmotivs throughout the International Exhibition. The first one is textiles, which have been explored by many artists in the show in multiple, from key historical figures in the Nucleo Storico, to many artists in the Nucleo Contemporaneo. […] These works reveal an interest in craft, tradition, and the handmade, and in techniques that were at times considered other or foreign, outsider or strange in the larger field of fine arts. […] A second motif is artists—artists related by blood, many of them Indigenous. […] Again tradition plays an important role here: the transmission of knowledge and practices from father or mother to son or daughter or among siblings and relatives.»

There’s a lot more about this huge art exhibition on the Venice Biennale website but this is enough to give you a sense of the size and scope and how the work Eston describes fits into the 2024 exhibition theme.

Gale P. Eston‘s April 12, 2024 email announced an exhibition she curated and which is being held on site during the 2024 Venice Biennale (Note 1: I’ve published too late for the opening reception but there’s more to Eston’s curation than a reception; Note 2: There is an art/science aspect to the work from artist China Blue),

Hospitality in the Pluriverse, curated by Gale Elston during the 60th edition of the Venice Biennial from April 16 to May 4, 2024.

The Opening Reception will be held April 16th, 2024 from 5-7 pm

HOSPITALITY IN THE PLURIVERSE

JEREMY DENNIS

ANITA GLESTA

ANN MCCOY

WARREN NEIDICH

ILONA RICH

Corte de Ca’ Sarasina, Castello 1199, Venezia, IT, 30122

April 16 to May 4, 2024

OPENING RECEPTION: April 16, 5 to 7 PM

Gallery hours: Tuesday-Saturday 10-6 PM

Performances by CHINA BLUE curated by Elga Wimmer

April 16, 18 and 19 at 6 PM

RAINER GANAHL, Requiem, performed April 17 at 6 PM

This exhibition includes five artists who explore the political, historical, aesthetical, physical, and epistemological dimensions of hospitality and its’ conflicts. Based upon the analysis of Jacques Derrida, in his Of Hospitality, this exhibition scrutinizes the reaction of the host to alterity or otherness.

Each artist examines various questions surrounding the encounter of a foreigner and their host sovereign using a variety of media such as painting, photography, sculpture, and animation.

In discussion with Adriano Pedrosa’s exhibition Foreigners Everywhere, the exhibition Hospitality in the Pluriverse understands the complexity of immigration and begs the question of what hospitality is and when and how should it be extended to the stranger, the foreigner, the “other”.

On the one hand the devastating effects of global inequality, climate change (climate refugees) and the political pressures created have led to mass migration and political and chaos. In opposition, the richness of the contributions of the other in the form of cultural and epistemological multiplicity is invaluable.

Jeremy Dennis, First Nation artist and Tribal Member of the Shinnecock Indian Nation in Southampton, NY, uses staging and computer assisted techniques to create unusual color photographs which portray indigenous identity, culture, and assimilation. His photographs challenge how indigenous people have been presented in film in America Westerns as well as empowering them through the use of a haunting Zombie trope establishing the power of ancestral knowledge as a means of resistance.

Ann McCoy, a New York-based sculptor, painter, and art critic, and Editor-at- Large for the Brooklyn Rail includes a new drawing from her recent Guggenheim Fellowship exploring the fairy tale of a wolf in her father’s silver, gold and tungsten mill. The fairy tale is based on an historic site of many Irish immigrant workers’ deaths and expresses the tragedy using Jungian and alchemical references.

Warren Neidich’s work Pluriverse* engages with the concept of cognitive justice. As Bonaventure de Sousa Santos has said there can be no social justice without cognitive justice. Cognitive which includes the right of different traditions of knowledge and the cultural practices they are engaged with to co-exist without duress. Especially relevant for us here are those forms of knowledge that have evolved in the so-called enlightened global North, Indigenous Knowledges and those in the subaltern global South and Asia. Pluriverse is an expression that is inclusive of these diverse epistemologies. We don’t want to live in a normative, homogeneous Universe but rather a heterogeneous and multiplicitous Pluriverse.*

Anita Glesta, depicts the non-human foreigner (a corona virus moving through the body like a bug or a butterfly) set to a soundtrack from Hildegard von Bingen, the abbess and composer from the medieval ages. Glesta’s video was developed on a Fellowship with The ARC Laureate Felt Experience & Empathy Lab to research how anxiety affects our nervous system. As an extension of the pandemic series her animations invite the viewer to experience how humans process fear and anxiety in their bodies.

Spanish artist Ilona Rich work continues the theme of what it is to be a foreigner on a psychological level. Her colorful sculptures describe a dystopian view of the commonplace and the everyday.

Her work shows us a person who feels like a stranger in their own skin, anxious, precarious, not normative. Her dogs have two heads and the many feet of a centipede. Her sculpture Wheel of Fortune will be displayed which posits that fate is contingent on chance and our roles as host or foreigner are subject to rapid unexpected change.

The exhibition offers a dizzying study of alterity, on the biological (Glesta), the social (Dennis), the historical (McCoy), cognitive (Neidich) and personal levels (Rich).The viewer will come away with an expanded and enriched view of what it means to be a foreigner and asks what contingencies, if any, should accompany hospitality.

— Gale Elston

China Blue, Saturn Walk: Embodying Listening during the 2024 Venice Biennial with (Re)Create [emphasis mine]

Project Space Venice, curated by Elga Wimmer.

US/Canadian artist China Blue creates art performances that give a physical expression to sound based on her interest in connecting through art and science.

For her 2024 Venice exhibition, Saturn Walk: Embodying Listening by China Blue, performers and visitors walk in a labyrinth to a composition created by her and Lance Massey. This is a work based on the sonics in Saturn’s rings that China Blue and Dr. Seth Horowitz discovered as a result of a grant from NASA to explore Saturn’s rings.

In Saturn Walk: Embodying Listening for the (Re)Create Project Space Venice, the artist invites viewers to experience the sound walk following the dance performance. The dancers include Andrea Nann and Jennifer Dahl, Canada, and Laura Coloman, UK. A trace of China Blue’s performance, an artwork, Celestial Pearls, based on 16 of Saturn’s 100+ moons, will remain on view at (Re)Create Project Space Venice.

Austrian artist Rainer Ganahl performs his work, Requiem in memoriam for Russian dissident Alexei Navalny.

It seems like you might need the full seven months to fully appreciate the work on display at the 2024 Venice Biennale.

Georges Canguilhem’s influence on life sciences philosophy and ‘it’s all about Kant’

This July 5, 2023 Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP) press release by José Tadeu Arantes (also on EurekAlert but published on July 3, 2023) slow walks us through a listing of French intellectuals and some history (which I enjoyed) before making a revelation,

The constitution of the World Health Organization (WHO) defines health as “a state of complete physical, mental and social well-being and not merely the absence of disease or infirmity”. The definition dates from the 1940s, but even then the thinking behind it was hardly novel. Similar concepts can be found in antiquity, in Eastern as well as Western societies, but in Europe, the cradle of Western culture, the view that mental well-being was part of health enjoyed little prestige in the eighteenth and nineteenth centuries owing to a reductionist understanding of disease as strictly somatic (relating only to the body). This outlook eventually began to be questioned. One of its leading critics in the twentieth century was French philosopher and physician Georges Canguilhem (1904-1995).

A disciple of Gaston Bachelard (1884-1962), a colleague of Jean-Paul Sartre (1905-1980), Paul Nizan (1905-1940) and Raymond Aron (1905-1983), and a major influence on Michel Foucault (1926-1984), Canguilhem was one of the foremost French intellectuals of the postwar years. Jacques Lacan (1901-1981), Gilles Deleuze (1925-1995) and Jacques Derrida (1930-2004) were among the thinkers who took inspiration from his ideas.

Canguilhem began studying medicine in the mid-thirties and earned his medical doctorate in 1943, by which time he had already taught philosophy in high schools for many years (having qualified in 1927). Another significant tack in his life course occurred during World War Two. He had long been both a pacifist and an antifascist. Following the French surrender in 1940, he refused to continue teaching under the Vichy regime and joined the Resistance, fighting with the rural guerrillas of the Maquis. In this historically and politically complex period, he apparently set out to train as a physician in order to have practical experience as well as book learning and to work on the history of the life sciences. He was awarded the Croix de Guerre and the Médaille da la Résistance for organizing a field hospital while under attack in the Auvergne.

In an article published in the journal History and Philosophy of the Life Sciences, Emiliano Sfara, who has a PhD in philosophy from the University of Montpellier and was a postdoctoral fellow at the University of São Paulo (USP) in Brazil from 2018 to 2022, argues that Canguilhem’s concepts of “technique”, “technical activity” and “practice” derived from Immanuel Kant’s Critique of Judgment (1790) and influenced Canguilhem’s decision to study medicine.

“Earlier historiographical research showed how Kant influenced Canguilhem, especially the concept of ‘knowledge’ developed in Kant’s Critique of Pure Reason as the unification of heterogeneous data by an organizing intellect, and the idea of the ‘organism’ as a totality of interdependent and interacting parts, inspired by the Critique of Judgment. I tried to show in the article the importance, and roots in Kant, of a third cluster of ideas relating to the concept of ‘technique’ in Canguilhem’s work, beginning in mid-thirties,” said Sfara, currently a researcher at the National Institute of Science and Technology for Interdisciplinary and Transdisciplinary Studies in Ecology and Evolution (INCT IN-TREE), hosted by the Federal University of Bahia (UFBA).

“Section 43 of Kant’s Critique of Judgment makes a distinction between technical capacity and science as a theoretical faculty. Technique is the subject’s concrete practice operating in a certain context, a vital movement of construction or manufacturing of objects and tools that enable a person to live in their environment. This is not reducible to science. Analogously, Canguilhem postulates that science is posterior to technique. Practice comes first; theory arises later. This movement is evident in art. True, the artist starts out with a project. But the development of the artwork isn’t confined to the project, which is reconstructed as the process unfolds. This practical element of the subject’s interaction with the environment, which has its roots in Kant’s theories, was very important to the evolution of Canguilhem’s thought. It even influenced his decision to study medicine, as well as the conception of medicine he developed.”

Sfara explained that while Canguilhem espoused the values of the Parti Radical in his youth, in the mid-thirties he moved left, without becoming a pro-Soviet Stalinist. Later on, according to some scholars who knew him and are still active (such as the Moroccan philosopher and mathematician Hourya Benis Sinaceur), Canguilhem gave primacy to the egalitarian principles symbolized by the French Republic’s motto Liberté, Egalité, Fraternité.

His main contributions were to medicine and philosophy of science. His most important work, The Normal and the Pathological (1966), is basically an expansion of his 1943 doctoral thesis. “In his original thesis, Canguilhem broke with part of eighteenth- and nineteenth-century French medical tradition and formulated ideas that are very much part of medicine today. [emphasis mine] Taking a purely analytical and quantitative approach, physicians like François Broussais (1772-1838) believed disease resulted from a surplus or lack of some organic substance, such as blood. Bloodletting was regularly used as a form of treatment. France imported 33 million leeches from southern Europe in the first half of the nineteenth century. Canguilhem saw the organism as a totality that interacted with its environment [emphasis mine] rather than a mere aggregation of parts whose functioning depended only on a ‘normal’ amount of the right organic substances,” Safra said.

In Canguilhem, the movement changes. Instead of transiting from the part to the whole, he moves from the whole to the part (as does Kant in the Critique of Judgment). He views the organism not as a machine but as an integral self-regulating totality. Life cannot be deduced from physical and chemical laws. One must start from the living being to understand life. Practice is the bridge that connects this totality to the environment. At the same time as it changes the environment, practice changes the organism and helps determine its physiological states.

“So Canguilhem implies that in order to find a state called normal, i.e. healthy, a given organism has to adapt its own operating rules to the outside world in the course of interacting concretely and practically with the environment. A human organism, for example, is in a ‘normal’ state when its pulse slows sharply after a period of long daily running. A case in point is the long-distance runner, who has to train every day,” Safra said.

“For Canguilhem, disease is due to inadaptation between the part, the organism and the environment, and often manifests itself as a feeling of malaise. Adaptive mechanisms in the organism can correct pathological dysfunctions.”

The article resulted from Sfara’s postdoctoral research supervised by Márcio Suzuki and supported by FAPESP.

The article “From technique to normativity: the influence of Kant on Georges Canguilhem’s philosophy of life” is at: link.springer.com/article/10.1007/s40656-023-00573-8.

This text was originally published by FAPESP Agency according to Creative Commons license CC-BY-NC-ND. Read the original here.https://agencia.fapesp.br/republicacao_frame?url=https://agencia.fapesp.br/study-shows-kants-influence-on-georges-canguilhem-who-anticipated-concepts-current-in-medicine-today/41794/&utm_source=republish&utm_medium=republish&utm_content=https://agencia.fapesp.br/study-shows-kants-influence-on-georges-canguilhem-who-anticipated-concepts-current-in-medicine-today/41794/

Even though you can find a link to the paper in the press release, here’s my version of a citation complete with link,

From technique to normativity: the influence of Kant on Georges Canguilhem’s philosophy of life by Emiliano Sfara .History and Philosophy of the Life Sciences volume 45, Article number: 16 (2023) DOI: https://doi.org/10.1007/s40656-023-00573-8 Published: 06 April 2023

This paper is open access.

My ‘Whose electric brain?’ talk on March 15, 2012

Later this week (March 15, 2012), I will be giving a talk in Vancouver,

The Canadian Academy of Independent Scholars

Notice of Meeting

Date:  Thursday, March 15, 2012

Time:  7:30 pm

Place:  Simon Fraser University, Vancouver, BC campus, 515 West Hastings Street (between Seymour and Richards Streets) in the Diamond Alumni Lounge, Room 2065 (second floor)

Speaker:  Maryse de la Giroday

Topic:  Whose electric brain?

Memristors are collapsing the boundaries between humans and machines and ushering in an age where humanistic discourse must grapple with cognitive entanglements. Perceptible only at the level of molecular electronics (nanoelectronics), the memristor was a theoretical concept until 2008. Two different researchers without knowledge of each other had postulated its probable existence respectively in the 1960s and the 1970s. Traditionally in electrical engineering there are resistors, inductors, and capacitors. The new circuit element, the memristor, was postulated to account for anomalies that had been experienced and described in the literature since the 1950s.

Conceptually, a memristor remembers how much and when current has been flowing. In 2008 when it was proved experimentally, engineering control was achieved months later in both digital and analogue formats. The more intriguing of the two formats is the analogue where a memristor is capable of an in-between state similar to certain brain states as opposed to the digital format where it’s either on or off. As some have described it, the memristor is a synapse on a chip making neural computing a reality. In other words, with post-human engineering we will have machines that can think like humans.

The memristor moves us past Jacques Derrida’s notion of undecidability (a cognitive entanglement) as largely theoretical to a world where we confront this reality on a daily basis.

A Brief Bio:

Maryse de la Giroday is a science communications consultant and writer who focuses on nanotechnology and science in Canada. Her blog (www.frogheart.ca) offers “Commentary about nanotech, science policy and communication, society, and the arts” and it currently enjoys an average of 50,000+ visits per month.

She has a BA (honors-Communications) from SFU and an MA (Creative Writing and New Media) De Montfort University, UK.

As an independent academic, she has presented on the topic of nanotechnology at the 2009 International Symposium on Electronic Arts, the 2008 Congress of Humanities and the Social Sciences, the 2008 Cascadia Nanotechnology Symposium, and the 2007 Association of Internet Researchers.

She gratefully acknowledge the 2011 grant from the Canadian Academy of Independent Scholars which makes the publication of her latest paper, Whose electric brain? possible.

I expect to be exploring ideas about machines and humans as buttressed by the notion of the memristor. The talk will be recorded (tarted up/edited) by Sama Shodjai and posted, in the near future, here and elsewhere online.