By Jean Dubuffet
Period il 1968 quando apparve Asfissiante cultura. I tempi erano maturi in keeping with un testo violento e ribelle. L'accoglienza fu calorosa, da una parte, e ovviamente scandalizzata, dall'altra. In ogni caso, fornì non pochi spunti di dibattito.
Il libro di Jean Dubuffet (1901-1985) è infatti ricchissimo di argomenti fondamentali in line with l'arte contemporanea. L'autore più celebre dell'Art Brut fa piazza pulita dei luoghi comuni del mondo culturale e pone l'esigenza di una «rinascita», di un nuovo modo di fare arte al di là della verbosità critica e del conformismo mercantile.
Dubuffet rivendica los angeles necessità dell'immediatezza individualista, della «sregolatezza» creativa dell'artista, contrapponendole alla normatività regolatrice e castrante della società culturale, ossia a un atteggiamento autoritario e gerarchico che riduce tutto a codici, canoni, ascendenze, influenze, regole interpretative. Da una parte, dunque, l'artista sovversivo e anarchico e, dell'altra, los angeles società omogeneizzante e repressiva. È l'eterna sfida dell'artista d'avanguardia nei confronti della società. In questo, Asfissiante cultura è un piccolo classico del Novecento.
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Extra resources for Asfissiante cultura
Thus Beckett can say that “at the end of my work there is nothing but dust . ”. Some might argue that late modernity is not even characterized by Ham’s lofty ennui, but rather by a cultural indifference to questions of meaning and truth in favor of a vapid conformism in which consumerism and a kind of hedonism is the highest ideal. But while there may be some truth in this, western cultural productions clearly demonstrate that humans in late modernity are fundamentally concerned with questions of meaning and purpose; tendencies towards social fragmentation in the West combined with ecological concern serve to highlight these questions rather than occlude them and serve to demonstrate human alienation and helplessness in the face of immense global climate and environmental changes.
77 To encounter this worldliness in our bodies, through our perception, is simultaneously to encounter meaning. 78 This account of meaning is something that is prior to sociality and language; it is a sense of presence and completion inherent in our experience of the world itself. We are born into a given, human world: the world we inhabit and expand into is meaningful prior to our personal experience of it. 79 And yet while culture gives us language, the body, symbolic action, morality, and all ways of dealing with each other and with 24 Introduction: Religion and the Human Condition the world, the world itself, the horizon of time, and the very amazement of being here at all, are never exhausted by cultural accounts and always resists closure.
Masuzawa, Tomoko, The Invention of World Religions Or, How European Universalism was Preserved in the Language of Theism (Chicago: University of Chicago Press, 2005), p. 1. I am indebted to Oliver Davies for pointing out this parallel. See his “Celtic Christianity,” pp. ), Celts and Christians: New Approaches to the Religious Traditions of Britain and Ireland (Cardiff: University of Wales Press, 2002), pp. 23–38. As Philip Kennedy has observed, the idea of God is relatively recent in the history of the human species: “Naming the Divine: A History of the Concept of God” (Oxford, February 2011); see also his God’s Career: The Evolution of a Deity (forthcoming).
Asfissiante cultura by Jean Dubuffet