
Johann Eyfells
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Circular Linguisticities

Johann
Eyfells, Circular Linguisticities, Aluminium |
Does
not our "what" display a fundamental lack of even the slightest
need for an investigative scrutiny concerning the "latent"
types of "force recipes" for its own generative powers and is thus,
sadly, doomed to preside over a line of inquiry that is destined
to become self-defeating and fundamentally unreal?
Since the "what" in our process of questioning implies that our
examples refer to examples whose identities are backed up by an
"admittedly" unsubstantiated, but entrenched, notion of unending
sources of "stable" examples or, fractally speaking, by ever smaller
versions of self-similarities, an improved form of our questioning
approach might be to use the term "whence" in initiating interrogatory
phases such as: whence come examples and the ever renewed series
of new examples?
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This
added projection into depth forces us to leave behind the assumption
that answers are already somewhere at hand, only in need of being
deciphered from our established examples themselves. Also,
this new perspective forces us to admit that our "what" referred
in fact explicitly to a "content" that had already been "born" and
thus forced our investigation to proceed in total darkness as to
the nature of the "content" of our examples' content, or, in other
words, making the EXTERNAL AND ACTIVE MEANING of things totally
irrelevant.
An
opportunity for the forging of a "new" imaginative thought-formulation
capable of operating in "tandem" with, or to become an active"co-function"
of, the external and formative latent meaning of the "content" of
our examples' content becomes a possibility by the necessarily
abstract act of contemplating the nature of the internal and entirely
momentary conditions of changefulness. The need for this
"new" exercise in imaginative abstraction, or the "peering" into
a domain composed, enigmatically, of an unstoppable movement of
formative activities, is due to the fact that our "habitual" and
"natural" forms of knowledge cannot become the opportune vehicles
for our investigative quest. We are, therefore, obliged to make
a determined effort to replace "our" comparative way of thinking
that seems "natural" with a "new" active dimension of creative thought
formulated by contemplating and evaluating the characteristics and
inner meaning of the deceptively unassuming term "unstoppable".
In a resolutely strict sense, we must impose upon ourselves an abstract
mental posture which forces us to think of birth or emergence
as an "uncreated" reality without a beginning or an end, a reality
that is outside of essence and form, where everything must be "thought"of
as being simply in the process of coming into being ("pure" operational
necessity or a Power Of Passage).
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