“…the triptych painfully reminds us that the form today signifies a broken totality that can only be unified, at best, by an act of artistic creation.”

It seems to have been forgotten, in recent years, that the basic relationship of the artist to the world in modernity is one of estrangement.

Why is it that so much writing on art today — ostensibly criticism — only skates on the surface of artworks, providing description, identifying a handful subjects and themes, maybe some precedents, and then a conclusion — or rather, an ending. The writing stops.

The main problem that the artist encounters at work — the source of all their woes and triumphs — is that materials must be transformed: made to give what they cannot. Appearance is the mask of the true face beneath.

The most recent idea that appeared to me, so insistently that I felt compelled to write it down, was of painting as a scaffold. This was related to an older idea of mine, of painting as a veil . . .

A fairground fun, a circus troupe in the moments of repose on the dusty road from one town to the next – clowns and jugglers, carnies and freaks. What we are given to read is a pastime from one show to another. What happens on the margins, in the backrooms, during the show? In the Footnotes?... Well, you know what happens. We do.

Visiting the Noguchi Museum recently, I was struck by the difficulty of sculpture as art: how it's constrained by its physical presence to a degree that other media, like music, painting, and poetry, are not.

Cinema remains the least understood of major arts. So often film commentaries discuss mostly, or only, the plot. But to begin to understand any film, one must examine it as cinema, shot by shot, edit by edit, in terms of composition, lighting, movement, editing rhythms and juxtapositions, and more, because the way the viewer sees its depictions affects how one feels and thinks about what is shown

The NFT phenomenon is a social, not technological, phenomenon emerging from the new money of the 21st century — the tech sector — working out its own culture and aesthetic tastes as an alternative to the self-critical or self-defeating aesthetic culture that has been dominant since the emergence of liberal society in the 19th century.

The view of art underlying the essay, and the type of film that remains my principal, though not only, model for greatness in cinema, have themselves been bypassed by much that has happened since, in particular the emphasis on the politics of an artwork, and on various aspects of the artist's identity rather than complexity of internal form.

How do we know something really happened unless it is recreated and simplified dramatically by a diverse ensemble cast, headed by Jeff Daniels, and captured on blue tinted film?

When Meow Wolf’s claim to fame, House of Eternal Return, hatched in March 2016, the art world was forced to confront the monster that two decades of discourse around socially-engaged art had unwittingly created.

Every time a new technology is invented our first thought is, how can I use this to get off? Our second: how can we use this to talk to the dead?

The experience is absolute; a demonstration is made of the presence of an incomplete reality to which its image is opposed by the intervention of a motor element condensing the real and the virtual into a superior unity.

Art, that great teacher, says to us, like Robert Frost’s most famous lines, “Here are your waters and your watering place. / Drink and be whole again beyond confusion.”

To create something new, at best, is to give an intimation of the potential that is obstructed, and hence, by a contrast however faint, to draw attention to the obstruction and the pain it induces.