What makes good art? Another view...
My good friend, and highly talented artist and Corcoran faculty member Mark Cameron Boyd responds to Jeffry Cudlin's off-the-cuff and elegant definition of what makes good art. Mark writes:
I listened with fairly rapt attention to your WAMU radio broadcast on Kojo’s show last Thursday. As I recall, my good friend Jeffry Cudlin’s improvised “definition” for “what makes good art” was delivered astutely and with the clarity of vision that undoubtedly comes from writing and thinking about art “professionally” as an art critic.
However, his recollected print version (that you published) differs significantly from what he said “off-the-cuff” and "on air." His “recalled” version notably featured Clement Greenberg as a touchstone which would have pricked up my ears if Jeffry had actually mentioned Greenberg’s name “on air.”
Nevertheless, in the printed version Jeffry’s implication is that Greenberg’s theoretical views chiefly concerned “specialization” and I find this is a bit confusing. I respectfully remind my esteemed colleague that it was the “self-criticality” which Clem championed that fully expanded upon his idea that an artist’s medium must “refer to its own method of construction and the characteristics of its component materials.”
Granted, an artist ought to critically consider one’s “method” within a chosen medium but more importantly in the Greenbergian view one must critically assess one’s use and furtherance of a medium; what can be done with one’s method to extend the possibilities of the medium and further the discourse of art?
I also suggest that Jeffry’s framing of the medium question (“Why is this object a drawing, painting, photograph, or sculpture? Why was that choice appropriate, or not appropriate?”) is more a question of “how,” as in “how does the choice of medium help or hinder an artist’s work?”
To open the dialog: does the “how” (chosen medium and method of execution) trump the “what” (idea or concept conveyed) in contemporary art? Duchamp would say, “No,” as would most Postconceptualists toiling in Marcel’s century-long shadow (Martin Creed, Douglas Gordon, Peter Friedl, et al) and I think Jeffry was hinting at this when he writes about un-named young Turks “winnowing out their problem set to a few spare material issues.”
I would like to complicate this line of inquiry even more by mentioning that conceptual artist Joseph Kosuth countered and refuted Greenberg’s analysis by saying that the object is conceptually irrelevant to art. Kosuth also expanded Duchamp’s other idea about the definition of art, when he wrote in 1969: “Being an artist now means to question the nature of art. If one is questioning the nature of painting, one cannot be questioning the nature of art. . . Painting is a kind of art. If you make paintings you are already accepting (not questioning) the nature of art.”
Kosuth effectively shifted the focus from the specifics of a chosen medium to “question[ing] the nature of art.”
What I attempt here is to propose that we are already in a “post-medium condition” (Rosalind Krauss) and that all bets are off on medium-specificity, which would lessen the impact of “why” one made a drawing as a valuable criteria for “quality,” and that art is about the “definition of art” and the ideas that artists try to convey.
To address Jeff’s second qualification for “good art,” which concerns “material mastery,” requires an introduction of the postmodern confusion of “talent” and “creativity.” To equate one’s “mastery” of a medium as indicator of quality (“good art”) tends to misrepresent “talent” as a consecrated “academic” skill that can be “learned” and that “talent” certifies substance.
This is “old school” and currently out of fashion in our post-medium condition. I should cite Thierry de Duve’s words that, “Creativity is grounded in a utopian belief. . . that repeats itself with clockwork regularity . . . from Rimbaud to Beuys: everyone is an artist.” And “Talent. . . is inseparable from the specific terrain where it is exerted, which in the last resort is always technical. . . Creativity, by contrast, is conceived as an absolute and unformalised potential. . . one has creativity, without qualification; one is creative, period.”
Depending on your allegiances, “talent” can either be learned, taught or does not exist. Again, this is old hat, supplanted in the 1970’s when “critical theory” appeared (linguistics, semiotics, anthropology, psychoanalysis, Marxism, feminism, poststructuralism, et al) and as Duve notes, “theory entered art schools and succeeded in displacing – sometimes replacing – studio practice while renewing the critical vocabulary and intellectual tools with which to approach the making and appreciating of art.”
To be sure, Jeffry’s “definitions” are muscular, workable points for a discussion of “what makes good art.” But we are on unstable grounds if we mingle academia with Kantian judgment and mastery with metaphysics. I do agree with Jeffry’s last point concerning the artist’s “positioning” of themselves within the history of art.
However, he falls short of fully fleshing his “professional” responsibility in all this when he writes simply: “The task of the critic is to determine whether or not this positioning -- an argument made by the artist, and amplified, tweaked, or otherwise refined by the curator -- is valid.” Again, to ramp up our discussion, we might ask Jeffry to elaborate on the obvious (possibly covert?) power of art critics in “positioning” not only the individual artists but wholesale art “movements” within the grander scheme of “art history.” This obviously implicates the “written” version as more “manifesto” than improvised erudition but clarifications are needed for public consumption and understanding, in any case.
Best,
M. Cameron Boyd
www.markcameronboyd.com
theorynow.blogspot.com
