‘process’andtheartofjosephbeuys) honeypumpattheworkplace · 2019-01-29 · ix interview with...
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‘Process’ and the Art of Joseph Beuys The years 1971-‐ 1985 mark some of the most prolific and influential of Joseph Beuys’ career. It is in this fourteen-‐year span, prior to the artist’s death in 1986, that Beuys would perform some of his most famous Actions as well as give shape to his theory of ‘social sculpture,’ culminating in the 1977 Honey Pump at the Workplace installation for Documenta 6 in Kassel, and his subsequent establishment of the Free International University for Creativity and Interdisciplinary Research, in which, at the information office of the Organization for Direct Democracy through Referendum, he spent one hundred days talking, preaching, debating and teaching. This procedural shift, from maker of objects to artistic philosopher, was critical in determining Beuys’ theories surrounding the creative act and art’s role in the evolution of human society. In an interview with Willoughby Sharp from 1969, Beuys was asked if his position as a professor at the Düsseldorf Academy was important to him. The artist’s response embodies his changing attitude towards art and his assimilation of the larger concepts implicit in ‘social sculpture’: “It’s my most important function. To be a teacher is my greatest work of art. The rest is the waste product, a demonstration…Objects aren’t very important for me anymore. I want to get to the origin of matter, the thought behind it.”i A core tenet underscoring the various artistic social and visual productions Beuys would enact in the decade to follow, henceforth, became the notion of process: not only the elemental human process essential to the making of forms, but the anthroposophic processes inherent in the formation of matter. As Beuys himself stated, “how we mold and shape the world in which we live results in the idea of sculpture as an evolutionary process.”ii This holistic worldview, intimately equating art with life, was largely shaped by his connection to the anthroposophic pioneer, Rudolf Steiner. In 1918, Steiner formulated his idea of the “Threefold Commonwealth,” a completely anthropological view of society. According to Steiner’s teachings, Germany had made a critical mistake in assuming that it would endure as the “imperial edifice” of power in the world; World War I had proven it wrong and in lieu of the impending second World War, Steiner saw it as his duty to devise a rational solution to Germany’s current problematic political structure. The Threefold Commonwealth was his solution. It called for the separation of power within the state into three separate systems: cultural, political and economic.iii In Steiner’s view, the traditional state had overstepped its boundaries in its role in the war. Henceforth, its new responsibility would be limited to the task of protecting its citizens from internal and external dangers—no more, no less. According to Steiner, the separation of culture meant that the state could no longer be party to playing an
authoritarian role in the realm of mind and sprit, and by extension, in the arts: “Art, science, religion and education must be rooted in the principle of liberty.”iv Beuys, in his expanded concept of art, would embrace this idea of a tri-‐partite system, for it was only through the lens of the Threefold Commonwealth that the realization of liberty, equality and fraternity, and in turn, the ‘responsible’ production of art could be made. “When I thought of a sculptural form which could comprehend both physical and spiritual material I was absolutely driven by the idea of Social Sculpture,” Beuys said.v It is at this juncture that the artist’s approach to object making, particularly the practice of drawing, changed drastically, with many of the images now operating as servants of his activist agenda. “Transformation of the self must first take place in the potential of thought and mind. After this deep-‐rooted change, evolution can take place.”vi By directly correlating such transformative and progressive thinking with the notion of human evolution as rooted in each individual’s creative potential—creativity, not only as registered in the act of making, but equivalently in the formation of speech, thought, and social interaction– the effect, according to Beuys, would be revolutionary, engendering a paradigm shift in the societal, economic and political spheres. As Thierry de Duve so articulately remarks on this aspect of Beuys’ work:
Creativity is to the cultural field what labor power is to the political economy. “Der Mensch ist das creative Wesen,” Beuys said, as if echoing Marx. Like labor power, but unlike talent—a notion on which classical aesthetics is based—creativity is the potential of each and everyone and in this, precedes the division of labor: being the capacity to produce in general. From this it follows that everyone is an artist and that art is not a profession. All productive activity, whether of goods or services, can be called art.vii
In order for this concept to work, as de Duve states above, all of humanity must possess the ability to participate. Beuys’ solution was the theory of ‘social sculpture’, from which extended his famous dictum: “Everyone is an artist.” The theory of ‘social sculpture’ is based on three stages: the passage from chaotic energy and unformed mass through a process of harmony and molding to a determined and crystallized form, similar to Steiner’s three main areas of social organization.viii With this expanded concept of art, Beuys would eventually move beyond the “determined and crystallized form,” ultimately rejecting the object all together in exchange for the evolution of ideas. By the end of his life, he was convinced that politics had to be overcome and that ‘social sculpture,’ in its predisposition for societal transformation by means of artistic creativity, would and could replace it. “The most important aspect of my work is the part that concerns ideas…Above all you have to make something that relates to thought and to the development of an idea, so that it later becomes a practical idea within society.”ix By the mid-‐1970s, art, for Beuys, was no longer a matter of creating objects; rather, it was to act as the vehicle through which change might be facilitated. The creative
act, now charged with uniting belief with action, and most importantly, thinking with doing, afforded the realm of ephemeral (and spiritual) ideas material presence and location in time and space. This transformative process, therefore, the ‘movement’ of chaotic matter to determinate form, functioned as allegory for society’s metamorphic conversion. This utilization of ‘process’ exists in many applications for Beuys but for the sake of this exhibition, the focus rests on three: the process of drawing, of written text, and the underlying alchemical processes that fueled the concepts latent in much of Beuys’ work. Each bleed into one another, rarely existing as solitary means of expression, yet each discipline is also distinct in terms of its communicative approach. Beuys’s use of written text is by far the most didactic, allowing us (so long as one can read German) unfettered access to the artist’s philosophies concerning art, politics, economic reform and the role of man in the search for evolutionary enlightenment. Drawing, on the other hand, springs from a more primordial impulse, often allowing, according to Beuys, access to unconscious spiritual drives. In an interview with Bernice Rose dated June 18, 1984, he fleshes out this idea:
Bernice Rose: It is extremely difficult to discuss drawing.
Joseph Beuys: It is. As soon as you start to talk about drawing, you speak of a very complex sort of philosophy. Since drawing is a primordial result of the author, producer, artist, or whatever, you can learn about how things come into reality. Drawing for me already exists in the thought. If the complete invisible means of thinking are not in a form, it will never result in a good drawing. My thinking on drawing as a special form of materialized thought is this: they are the beginning of changing the material condition of the world, through sculpture, architecture, mechanics or engineering, for instance, where drawing ends not only with the traditional artist’s concept.x
It follows that with Beuys’ lithographs, the process through which the fluid media used to create the images assumes a fixed, stable form, his idea of sculpture is exemplified—the molding of fluid matter into solid shape. These intuitive marks, often alluding to figuration and incorporating anthroposophic heralds such as the stag, the bee and the hare, place Beuys’ artistic process squarely in the domain of Steiner and the ecological theorems surrounding the energies of the natural world. While it can be argued that with these works Beuys was attempting to reach the viewer on a more pre-‐linguistic level, later in this same interview, he goes on to equate drawing with the field of writing:
BR: Do you think of it as an extension of writing?
JB: Naturally and logically. If the origin of the drawing is the form, the shape of the invisible thought, logically one can make a decision between an image and a word. And because the thought is the most essential issue in understanding the turning
point from modern art to anthropological art, it is crucial in this constellation to speak about ideas. Therefore in my production there are sometimes words, sentences, or even blackboards consisting of ideas, words formulated into ideas.
Those ideas on blackboards are related to the problem of the future, to the gestalt, or form, of everything: of the ecological, global entity of humankind’s social order, of economic order, of networks of communication, of information theory, of all those things. These concerns are already present in the beginning of my drawings so one could say I started to draw to widen the intensity and energy of the idea, to bring it to life, also to provoke something with this kind of writing, which is an act of imagination. The difficult act of communicating with this free imagination—with forms—and with the word and sentences provides a very good opportunity to discuss the idea and the meaning and the importance and necessity of art. It is a very important mode of teaching. Drawings are the first visible, materialized thoughts.
Such statements inform our reading of pieces like Bonzenbunker (1981) and Das Kapital 1 and 2, where Beuys combines drawing and text as a means of articulating his anti-‐capitalist theses as well as his developing notion of ‘social sculpture.’ In Bonzenbunker, one drawing is photocopied and printed 16 times, each image with a unique handwritten text scrawled across its midline. “Scum!” “Enemy of the people,” “Paid for with tax money,” and “Disgusting!” are only a few of the declarative statements Beuys scribbles across a mound of thinly drawn lines. At the bottom of each photocopy is a crimson stamped image of the artist’s name and title of the work. Yet whether the rant is aimed at an actual place or the subterranean strongholds of the Nazi Reich (for which they were known to dig elaborate bunker tunnels under entire cities), is beside the point. Comprising one of the more straightforward examples in the exhibition, here language and image coalesce to form a coherent message of rebellion, enhanced by the work’s 16-‐fold repetition and by extension, speech acts. After all, “in the Beuysian lexicon, the category of drawing encompassed not only iconic representation, but also writing, typing, stamping, staining and affixing.”xi With Das Kapital 1 and 2, text supersedes aesthetic structure, acting as focal point against a backdrop of faintly rendered alchemical symbols, which, in turn, reinforce the language employed. Das Kapital 1 (1971) is the starting point to this reflection—due to its chronological precedence but also owing to its title, a direct reference to Karl Marx’s opus maximus and further evidence of Beuys’ own social philosophy—functioning as a critique of Germany’s then economic structure: “Away with it!” appears handwritten in faint pencil, accompanied by an arrow pointing upwards towards the crossed out phrase “power over means of production.” Dated three years later, Das Kapital 2 aims to offer a solution to this alienating system, as seen through the lens of the scientific and alchemical methods. In place of religious dogma, Beuys writes, we have “crystallization”; of alienated labor, we have human creativity. At the bottom of the drawing is a visual reference to the mountain and solar/lunar discs, all highly charged alchemical symbols for the transformation of energy and place of spiritual ascent.
The alchemical process as allegory for economic and social reform is most clearly articulated, however, in the four-‐print portfolio, L’arte è una zanzara dale mille ali (Art is a Mosquito with a Thousand Wings) from 1981. Here, through the comingling of Italian, English and German writing, Beuys makes direct reference to alchemical diagrams in an attempt to reclaim this spectre of lost knowledge. For Beuys, the abstract intellect associated with the head and cognitive aspects of the body needed to be balanced by its emotionally charged components: the heart, blood and limbic systems. In order for healing to occur, for us to move beyond “art as the expression of an unhappy world,” as Beuys writes in Italian across the first plate of the series, nonlinear methods of thinking must be employed. In keeping with this idea, Beuys utilizes the circle throughout the suite of photo etchings to indicate the circular and repetitive nature of the alchemical process—the circulatio.xii In the most elaborate schematic image, three globes hover at the outer edges of a larger circle. Within their diameter, handwritten text replaces this traditional depiction of the four elements with the phrases: “Goddess,” “Birth – source of money,” and “Market dead.” The fourth element, fire, is depicted at the bottom of the illustration, adhering to traditional alchemical diagrams as a visual allegory for the ‘heating’ of the great work. For Beuys, this constituted the movement from “present (alienating) modes of production” and a “dead market” to the future reintegration of feminine healing energy, as represented in his allusion to the “goddess.” Alchemical texts are replete with visual references to ascent and descent, the soul rising and descending sometimes many times throughout the course of the process. In Beuys’s interpretation of this imagery, certain processes seem to have reached completion, at least for a time, as indicated by the symbol of a ladder drawn horizontally at the top of the etching. This appears to be a reference to the last plate of the Mutus Liber, a 17th century alchemical text Beuys would have had no working knowledge of were it not for his fascination with alternative scientific disciplines and a staunch belief in the usefulness of their application for humanity’s re-‐acquaintance with the invisible forces of the natural world. “To think in accord with reality, Beuys argued, both ‘casual’ and ‘acausal’ thinking were needed. In all fields of knowledge and life, traditionally opposed, polar elements needed to be reintegrated to lead to expanded concepts and outlooks.”xiii Such enlivened thought processes, as registered in the circulatio diagrams that populated his work, were also present in his employment of specific metals. Element (1982), one of Beuys’ more famous ‘multiples,’ utilizes iron and copper, for example, as vestigial stand-‐ins for feminine and masculine values. “Beuys related the masculine element to the overintellectualized concentration on abstract powers of the head and to the warlike spirit of the god Mars. It was the one-‐sided domination of the world by this hard, cold male tendency that had caused much of the suffering of humanity and nature, he stated.”xiv In contrast to this, Beuys often used the conductive property of copper as a representation of the feminine, emphasizing the female propensity for receptivity, warmth, creativity and openness. Since for Beuys, the narrow, limited thinking, associated with the masculine nature of rational and
materialist thought, bred the source of alienation we had become accustomed to, many of the artist’s works from this time period have as a theme, the rebalancing of said energies. It follows that the juxtaposition of these polar elements alluded not only to the recalibration of the physical world, but of the psychological one as well, the elements functioning as a link between invisible and visible levels of reality. Similar in effect, Wirtschaftswert Filzrolle (1976-‐80) can be read as an insulatory conductor of this new, potential reality. The sculpture functions as both a critique of the present system and portent of future possibility in that Beuys does not remove the original packaging from whence he purchased the roll, maintaining its status as a marker of the current economic system. The coiled form, conversely, makes reference to the circulatory alchemical processes of transformation, one that is heightened by Beuys’ handwritten critique—“Economic Value – roll of felt”—and encased in a glass and wood vitrine. The object’s containment renders its current market value obsolete, engendering, in its rehabilitated form, the potential for its alternative socio-‐economic function, associated instead with the positive psychological characteristics Beuys attributed to felt. (As a fabric made by rolling and pressing wool or other substances together, and applying pressure or heat, felt easily integrates into various environments by absorbing anything with which it comes into contact: dirt, water, fat, even sound.) Its insular, receptive nature is critical for Beuys in terms of facilitating the supportive and encouraging environment he believed necessary for individual and social growth. Finally, these ideas see a denouement in the shape of Capri Batterie (1985), created during a sojourn on the island of Capri one year prior to the artist’s death. As opposed to the other works on view, the diminutive sculpture contains no text or otherwise aesthetic references. Its premise is eloquently simple: a yellow lightbulb plugged into a fresh lemon, the light of which is fueled by the natural energy of organic matter—the theoretical premise of Beuysian process, boiled down to its essence. One of 200 multiples, Capri Batterie embodies the ecological questions that drove the artist’s philosophies as well as, in their multiple and democratic forms (every individual possesses the ability to make this object), the dissemination of Beuys’ greatest message. Socio-‐economic illumination, enabled by the evolutionary process of thought, was Beuys’ end-‐goal, an objective principle that extended beyond the confines of the physical realm, enfolding the teleological systems that inform sentient experience. “Consequently, everything that concerns creativity is invisible, is a purely spiritual substance. And this work, with this invisible substance, this is what I call ‘social sculpture.’ This work with invisible substance is my domain. At first, there is nothing to see. Subsequently, when it becomes corporeal, it appears initially in the form of language.”xv Language, speech, the articulation of process: such were the cornerstones of Beuys’ late work. All else was simply the means to an end. - AlexanderSlonevsky
i ‘Interview with Willouhby Sharpe,’ in Energy Plan for the Western Man: Joseph Beuys in America. Writings by and Interviews with the Artist, ed. C. Kuoni, New York (1990), p. 85. ii Kuoni, Carin, ed., Energy Plan for the Western Man: Joseph Beuys in America, New York: Four Walls Eight Windows, 1990. p. 19 iii Stachelhaus, Heiner. ed., Joseph Beuys, New York: Abbeville Press Publishers, 1991. p. 37 iv Ibid., p.37 v Ray, Gene. ed., Mapping the Legacy, New York: D.A.P./Distributed Artist Publishers, 2001. p. 96 vi Adams, David., “Joseph Beuys: Pioneer of a Radical Ecology,” Art Journal, Vol. 51, No. 2, Art and Ecology (Summer, 1992), p. 29 vii Thierry de Duve, “Joseph Beuys, or The Last of the Proletarians,” October, Vol. 45 (Summer, 1988), p. 57 viii Kuoni, p. 11 ix Interview with Joseph Beuys by Bernard Lamarche-Vadel, in Canal, nos. 58-59 (Winter 1984-85), p. 7-8 x Bernice Rose, “Thinking is Form: The Drawings of Joseph Beuys,” MoMA, No. 13 (Winter – Spring, 1993), pp. 16-23 xi Charles W. Haxthausen, “Thinking as Form: The Drawings of Joseph Beuys, Philadelphia and Chicago,” The Burlington Magazine, Vol. 136, No. 1090 (Jan., 1994), pp. 53-54 xii Edward F. Edinger, “Anatomy of the Psyche,” (Open Court, La Salle, Illinois), p. 68 xiii Adams, p. 28 xiv Ibid., p. 31 xv Eric Michaud and Rosalind Krauss, “The Ends of Art According to Beuys,” October, Vol. 45, (Summer 1988), p. 41
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