I would like to break this railing

I would like to break this railing a mixed media work

Art on the Railings, Waterford

June 2014

A Railing Broken due to a Storm, Santander, Espana, 2014, oil on wallpaper lining

A Railing Broken due to a Storm, Santander, Espana, 2014, oil on wallpaper lining

Performance, Art on the Railings, June 2014

Performance, Art on the Railings, June 2014June 2014

Performance, Art on the Railings, June 2014

Performance, Art on the Railings, June 2014

The world is a characteristic of human existence. It is a means of showing the day-to-day existence of all objects present, including humans. The world ‘means to show the being of beings objectively present in the world conceptually and categorically’ (Heidegger, 1996, p.59). ‘World is ontologically not a determination of those beings which Da-sein [human existence] is not, but rather a characteristic of Da-sein itself’ (Heidegger, 1996, p.60). Martin Heidegger’s Objects: Heidegger dubs non human objects innerworldly. To see an object outside of the world by itself, it must not have any use or it must be missing (not near at hand). ‘When something at hand is missing whose everyday presence was so much a matter of course that we never even paid attention to it, this constitutes a breach in the context of references discovered in our circumspection’ (Heidegger, 1996, p.70). When objects seem unsimpathetic to human need or suffering, only then do we notice them in themselves. Levi Bryant’s Objects: We see objects through the gauze of the cultural symbols they are. The mask is regarded as anobject to disguise or hide oneself. The Virgin Mary as a symbol of purity within Christianity. We do not see these objects of disguise or devotion as ‘beings objectively present in the world’ (Heidegger, 1996, p.59). Bryant asks, ‘do our representations always distort the object’? (2011, p.14) Ontological realism describes the world as ‘ composed of objects… these objects are varied and include entities as diverse as mind, languages, cultural and social entities and objects independent of humans such as galaxies, stones, quarks, tardigrades and so on’ (Bryant, 2011, p.18). Objects according to Bryant are not ‘ constructions or mere correlates of mind, subject, culture or language’ (2011, p.26). If they are not merely correlates of mind, subject, culture or language then they are partially those things and of course partially not. Bryant believes non human objects are not constructed by humans. Objects (including humans) are connected with one another. ‘Objects are entangled with one another’ (Barad, 2011, p.25). We observe the objects around us and assess them in terms of what they are useful for or what they symbolise, in other words we don’t see the object, we see the cultura film of dust upon it. Instead of taking the objects for what they are in themselves, devoid of all attachments that cling to them, we take them usually only for their cultural attachments. You are similar to the world, the world is similar to you. The world is a characteristic of you. At the same time the world is not similar to you and you are not similar to the world. I would like to break this railing is a juncture between the railing, as an object, and us, as humans. The railing can be percieved as similar to us, as something we fix associations to. However the railing is also different from us, it is an alien object. I would like to break this railing is an observation of a non human/ innerworldly object in relation to the human self. Humans have an empathy with innerworldly objects, but innerworldly objects do not necessarily have empathy with humans.

Bryant, Levi, (2011), The Democracy of Objects, Open Humanities Press

Heidegger, Martin, (1996), Being and Time, State University of New York Press

 http://www.waterford-today.ie/waterford-entertainment/3520-over-10-pieces-of-art-sold-at-art-on-the-railings-3520.html 

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