[...]n 20th century spectacular culture) ~~-->[preparing for the perceptual logic of high capitalism:] it was not the attentive subject who identified form from a larger background, but rather the reverse, that “good” form had the capacity to produce attentiveness in a subject
(Gestalt theory was a dream of:)
the reciprocal affirmation of the unity of the individual subject & the unified object of perception
[--> bisect visual filed into: significant “figure” and insignificant “background"]


impression ادراک/برداشت =/= inference استنباط/استنتاج
(Peirce:) color is not an impression, but an inference


(the last kind of) “natural” sign available to a visual artist


Seurat (like many others around that time) was testing the limits and possibilities of an observer attentive to a heterogeneity and simultaneity of sensory data
[specifically:] how an irreducible plurality of luminous information could be organized and perceived coherently ... rearranged and made exchangeable


@Laura: *designated bodies* (are never permanent[!!?])
-is she actually busy with destiny and destined bodies? (for Laura:) design = destiny
-is she going to redesignate? how can she not? if she believes that the designated bodies are already on a fixed destiny or destination
[designate: appointed or made clear which place or direction spatially or figuratively. related to *design --> destine*]


early 1890s
the time when western science accepts the notion “that there might be several ways to represent the same fact” [--> elephant parable =/= situated knowledges]

1850s and 1860s
construction of models of the reflex functioning of the human nervous system --> nature of human response to external stimulation


dynamogenesis (~ every state of consciousness tends to realize itself in an appropriate muscular movement)
vision reformed in 19th century: nonoptical modal of attentive subject, not the one who sees, rather, the subject is the one who is susceptible to psychomotor induction
(what was once figured as visual representation are now) the abstract and quantified reactions of the body as a composite set of physical systems
--Fere--> instrumental relocation of vision (from a disembodied and punctual system of images) to an interplay of forces and motor reactions (in which representation is irrelevant)
[this is inseparable from the larger project of scientific amelioration of collective emotional hygiene of the 19th century]
--> *sensation: part of a sequence of events (in which the end point is not an inner state, such as: knowledge, cognition, perception, rather:) it is that which culminates in movement

some of the 1850s rationalizing ambitions (of widespread philosophical and scientific conceptualization of a fundamental relation between sensation and motor behaviour) indirectly informs Seurat's work --proposing-->{ sensory stimuli ==> motor expression (in the perceiver) }--> (the question of) **human response based on bypassing of conscious thought altogether**

(very important for iranian artists: the question of the *rational mind of an observer* and intellectual construction directed to that --> status of a conscious observer)
-producing effects involuntary in the observer
-(Foad and Sina engaging with an) exclusively optical consciousness of the individual human subject [--> can we go beyond that? to which philosophical sensual ethics of bodily awareness Foad and Sina are optically bind to? which anti-optical aesthetic positions are available to us?]
•Foad's neoimpressionist: implication of total organic resonance ==>{ from organic activity of perception --to--> transforming physical existence }
•Sina's Einfuhlung: mode of intense perceptual absorption in which lines and forms are experienced as catalysts for vitalization of the imagination


Seurat --> dream of a fully unalienated instinctual aesthetic gratification --through--> quantifiable and manageable economy of excitation (within an organized and controllable body)

biological romanticism

anxiety of overstimulation --> power of suggestion


attention --> Nietzsche's reality of drives --> Freud's libidinal body (=/= physiological body) --> *drives (=/= instincts) not tied to specific conditions of satisfaction, are subsumed to an open-ended ‘plasticity’ (susceptible to substitution)
drive constantly misses its aim


(for Seurat, Fere, Nietzsche:)
art = physics (=/= semiology) : the question of meaning in art was not about representation but a relation of forces --> for Seurat color was not something accessible as a sign to a sovereign gaze but was an interpretation made by the body

(both Seurat [in his painting] and Nietzsche [in will to power] have felt that there was) an extreme calm in certain *sensations of rapture* ~ extra retardation of the feeling of time and space --> the classical style is essentially a representation of this calm, simplification, abbreviation, concentration }--> (?Sina's paintings) logical and geometrical simplification <== enhancement of strength*!


a lot of artists are still busy with:
stimulus-response mechanisms
**techniques for the external management of aesthetic response** --> quantifiable emotional engineering
@Eszter directly
(the origins of this discourse lies in 19th century automatic behaviour and nervous response, nature of mass subjectivity and desire for social integration, and since Seurat in visual art)
[*]spectator: a being that is acted apon
(does the artist want the spectator “obey” a predetermined program of effects? specially in theater... even if we say this subject [hypothetical individual observer] is a creative inventive affirmative body --still--> presupposing **a subject that is a unity with a conscious will to be overcome** ~-> method)

putting a little onlooker at the bottom of my paintings -->? potential objects of techniques for the control and management of perception and attention
(what are Foad's such objects?)

}--> the question of *how a sensory world is dismantled, synthesized, and represented (~ my paintings) is inseparable from the problem of how a world of objects, individuals, and social relations (~ my performances) organizes itself*

what concerns Seurat (in different terms of color image or human figures) is a ***tension between cohesion and disintegration*** (--> that has been also my constant aesthetic concern)
--this is evident in my work:
[*my paintings busy with] questions of how diverse stimuli become tentatively “bound” into a coherent constellation
[*my performances busy with] questions of how contents referring to a social world are fused or integrated into a network of relations

(in my work) experimenting with:
•the unity of subjective experience (myself performing under influence, mad lectures, excessive synthesis, pathological and disruptive storytelling)
•integrity of social institution and processes (the loci and conditions of us coming together, space of art)
=/= social tranquility --> economic productivity
=/= social fantasy of “solidarity” --> health and functional unity, individuals transformed into “social beings”

in a way most of us artists unconsciously in some way in an utopian projection of a sensory wholeness and fulfillment
(dream of) fabricators of powerful imaginary social figurations

Durkheim and Seurat's question of social & sensory: from what viewpoints significant manifestation of organization become apprehensible


my paintings
•(unstatistical) distribution of isolated and categorized units <== additive principle of formal adjacency <-- (my belief:) depleted atomic relations [should] predominate beneath the spurious appearance of social concord [in my world: Iran]
}-->? holistic mode of association (=/= my performances) -->? desire for (modern forms of) cohesion (in the absence of inflexible forms [~ disintegration of the mechanical solidarity of tradition, religion, myth, consanguinity]) -->? wanting an *original solidarity* (---> go to the image of the ‘harmonious vision of industrial society’ in my early paintings, self-regulating landscapes of feedback loops --> *state of equilibrium* that i wanted to achieve in the painting not symbolically)

(i prefer *pseudo solidarity*)

emergence of aggregates
manifestations of complexities

(this is happening in)
[...]