Rosie, Tom, and I had a splendid research meeting today in Oxford. A great deal of new ideas and planning for the next months. I don’t want to spoil the surprise, you will see…
Terrific artistic time with Rosie Reed Gold at Tate Modern! Olafur Eliasson’s exhibition has been the most beautiful, captivating, metaphysical exhibit I have ever seen in my life. It is just unique!
My immense gratitude to Rosie for this splendid experience and her unparalleled artistic guidance! A lot of inspiration for new explorations of precarious ontologies with Rosie and the Extensions Project Group (https://extensionsofreality.com/) – more soon!
My friend Rosie Reed Gold visited me this weekend. It has been a special visit. Rosie is a fantastic artist based in London (you can find here some of her impressive creations and here some of the amazing photos she takes). We met in Oxford last year and since the very beginning we knew that there was something fast growing from our conversations on philosophy, art, and medieval science. A strange idea. A collaboration was looming. And it is a very special collaboration, I would say.
Different approaches to truth. There is no need to refer to Hans Georg Gadamer to see that there’s something in art which is irreducible to our standard comprehension of verbal assertions or mathematical equations. Aesthetic experiences offer a different access to something that we might call truth. A truth of the event which is in front of us. An access to a different comprehension of that event—that thing, that happening, that thought represented and therefore uncovered by the artistic creation. A non-apophantic assertion of something that is differently processed by our minds. An un-covering of a reality hidden beneath a surface of rational consideration.
There is a philosophical dimension within art that goes well beyond aesthetics. But can we talk of an artistic dimension within philosophy? Can art help us grasp something philosophically relevant from our consideration of a doctrine or maybe even in our attempts at resolving thorny interpretative problems? And what kind of knowledge would that be, if we assume that an artistic access to philosophy is indeed feasible?
Similar considerations, of course, can be made about contemporary science. Can science contribute to the solution of historically determined theoretical problems not directly related to practices and concrete realisations of something? Can scientific knowledge and an utterly scientific approach help us understanding doctrinal problems and aspects, for instance, of Premodern metaphysics? At a first glance, access, methods, and basic assumptions of contemporary science appear to impede similar applications. Which, in the best case, would result into an extemporaneous anachronistic interpretation of historically determined problems.
Not necessarily, though, and not always…
Let matter enter the scene, then! As I was saying, a daring project is looming, getting closer and closer. After two intense days of intriguing discussions, Rosie and I were exhausted yet replenished with new brilliant ideas and plans. It will be a matter of unhinging—figuratively, and perhaps also literally—some basic assumptions and linchpins. But it is always like this, isn’t it?