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Santa by British band Keane
Father Christmas as a baby by Mark Quinn
Food Santa by Isy Suttie
Surreal Santa by Polly Borland
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This excellent exhibition is on at the Vancouver Art Gallery until Jan 11, 2009.
Joan Semmel, Intimacy/Autonomy c 1980
Full of a wide range of works in painting, print media, sculpture, film and videa, the quality of this exhibition is very high. It reminds us of how important this time was for women’s rights and progressive political action.
Read a review here.
Information about the exhibition here.
Vancouver Art Gallery info here.
Damien Hirst All #17760B
At the peak of the South Sea bubble in 1720, a series of stock promoters emerged touting the shares of “bubble companies” that aimed to take advantage of high share prices. We laugh now at the prospectuses of these tawdry ventures—not least the one proposing to carry out “an undertaking of great advantage, but nobody to know what it is.” As the art bubble has neared its peak, the great art-entrepreneurs such as Hirst, Banksy, Prince or the Chinese artists, Xiaogang and Yue Minjun, seem increasingly like these 18th-century promoters. Not only have they pumped out identical works, but they have also sought to capture more of the value for themselves, bypassing the gallerists with whom they are obliged to share 50 per cent of sales and selling direct out of the studio or placing new works straight into auction. Five years ago it was unknown for a work of art that was only one or two years old to be sold at auction. Now this is common—the best example being the Hirst sale of over 200 new works at Sotheby’s in September.
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In his celebrated 1837 Phi Beta Kappa Oration at Harvard, titled “The American Scholar,” Ralph Waldo Emerson predicted that a day would come when America would end what he called “our long apprenticeship to the learning of other lands.” His prediction came true in the twentieth century, and in no area of learning more so than in science. This surely would have pleased Emerson. When he listed his heroes he would generally include Copernicus and Galileo and Newton along with Socrates and Jesus and Swedenborg. But I think that Emerson would have had mixed feelings about one consequence of the advance of science here and abroad—that it has led to a widespread weakening of religious belief.
Emerson was hardly orthodox—according to Herman Melville, he felt “that had he lived in those days when the world was made, he might have offered some valuable suggestions”—but he was for a while a Unitarian minister, and he usually found it possible to speak favorably of the Almighty. Emerson grieved over what he saw in his own time as a weakening of belief, as opposed to mere piety and churchgoing, in America and even more so in England, though I can’t say that he attributed it to the advance of science.
The idea of a conflict between science and religion has a long pedigree. According to Edward Gibbon, it was the view of the Byzantine church that “the study of nature was the surest symptom of an unbelieving mind.” Perhaps the best-known portrayal of this conflict is a book published in 1896 by Cornell’s first president, Andrew Dickson White, with the titleA History of the Warfare of Science with Theology in Christendom.
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It is a hard thing, being right about everything all the time. Nobody likes a know-it-all, and we wait for the moment when the know-it-all is wrong to insist that he never really knew anything in the first place. The know-it-all, far from living in smug superiority, has the burden of being right the next time, too. Certainly no one has ever been so right about so many things so much of the time as John Stuart Mill, the nineteenth-century English philosopher, politician, and know-it-all nonpareil who is the subject of a fine new biography by the British journalist Richard Reeves, “John Stuart Mill: Victorian Firebrand” . The book’s subtitle, meant to be excitingly commercial, is ill chosen; a firebrand should flame and then die out, while Mill burned for half a century with a steady heat so well regulated that it continues to warm his causes today—“Victorian Low-Simmering Hot Plate” might be closer to it.
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In 1600, Rome’s Campo de’ Fiori, now a nice plaza lined with cafés, was one of the city’s execution grounds, and on Ash Wednesday of that year Giordano Bruno, a philosopher and former priest accused of heresy by the Inquisition, was taken there and burned. The event was carefully timed. Ash Wednesday is the primary day of Christian penance. As for the year, Pope Clement VIII chose it because 1600 was a jubilee for the Church—a festivity that would be enhanced by the execution of an important heretic. Bruno rode to the Campo on a mule, the traditional means of transport for people going to their death. (It was also a practical means. After years in the Inquisition’s prisons, many of the condemned could not walk.) Once he arrived and mounted the pyre, a crucifix was held up to his face. According to a witness, he turned away angrily. He could not speak; he had been gagged with a leather bridle. (Or, some say, an iron spike had been driven through his tongue.) He was tied to the stake, and the pyre was lit. When it had burned out, his remains were dumped into the Tiber. As Ingrid Rowland writes in “Giordano Bruno: Philosopher/Heretic”, the Church thereby made Bruno a martyr. But “a martyr to what?” she asks. That is the question that her book, the first full-scale biography of Bruno in English, tries, with difficulty, to answer. […]
[Bruno’s] vision of an infinite cosmos … was heresy from end to end. If there were countless worlds besides ours, this sidelined the Christian story. Creation, expulsion, salvation: such things might have happened, but somewhere off in a corner, while other things were happening on other planets. Also eliminated was God’s difference from humanity. If, as Bruno saw it, God was present in every atom of the universe, then transubstantiation became a silly idea. (God was already in the wine.) Ditto incarnation. Bruno later said that he started having doubts about Jesus at the age of eighteen; in his mature philosophy, the Messiah has no place. Nor does original sin, or pretty much any sin. God “makes his sun rise over good and bad,” Bruno wrote. Even devils were going to be pardoned. To lead a virtuous life, you had only to do unto others as you would have them do unto you. As the reader may have noticed by now, much of this constitutes liberal Christian thought in our time. (What Bruno discarded was the Church’s literalism—exactly what many of today’s believers have done.) Likewise, Bruno’s cosmology anticipated modern physics and astronomy. But it did not accord with the views of the sixteenth-century Church.
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Although there are many anecdotal stories of breakthroughs resulting from daydreams – Einstein, for instance, was notorious for his wandering mind – daydreaming itself is usually cast in a negative light. Children in school are encouraged to stop daydreaming and “focus,” and wandering minds are often cited as a leading cause of traffic accidents. In a culture obsessed with efficiency, daydreaming is derided as a lazy habit or a lack of discipline, the kind of thinking we rely on when we don’t really want to think. It’s a sign of procrastination, not productivity, something to be put away with your flip-flops and hammock as summer draws to a close.
In recent years, however, scientists have begun to see the act of daydreaming very differently. They’ve demonstrated that daydreaming is a fundamental feature of the human mind – so fundamental, in fact, that it’s often referred to as our “default” mode of thought. Many scientists argue that daydreaming is a crucial tool for creativity, a thought process that allows the brain to make new associations and connections. Instead of focusing on our immediate surroundings – such as the message of a church sermon – the daydreaming mind is free to engage in abstract thought and imaginative ramblings. As a result, we’re able to imagine things that don’t actually exist, like sticky yellow bookmarks.
Read the article here.
The same brain circuitry is involved in both extreme emotions – but hate retains a semblance of rationality
By Steve Connor, Science Editor
Scientists studying the physical nature of hate have found that some of the nervous circuits in the brain responsible for it are the same as those that are used during the feeling of romantic love – although love and hate appear to be polar opposites.
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