In the labyrinthine realm of artistic creation, a meticulous scrutiny unveils the presence of dual pivotal junctures in the dialectical procession intrinsic to the formation of constellations. The inaugural phase, distinguished by its analytical and conceptual proclivities, entails the dissection and compartmentalization of the different facets inherent in the phenomenon. This process involves the discerning partitioning of said facets, interpreting them through the prism of perspicacious conceptual frameworks. The overarching objective of this analytical endeavor is to dismantle the “representations” of sociohistorical veracity that are ingrained within the symbolic language encapsulating the constituents of the phenomenon. By transposing these constituent fragments into the theoretical tapestry, they undergo a profound metamorphosis, assuming an augmented interpretive potential and transforming into comprehensible textual entities. Consequently, the analytical crucible emerges as the locus wherein ostensibly perceptible objects undergo a transmutation into the lingua franca of the clandestine social processes, thereby unveiling intricate interconnections and excavating subterranean strata of significance.
The transformative amalgamation transpires at the nexus of representation—the second and culminating phase. In this juncture, the aforementioned constituents coalesce in a manner that begets their fusion, culminating in a tangible depiction that encapsulates the societal actualities inherently enshrined within. Through the generation of “trial combinations” utilizing these constituents, the dialectical progression momentarily pauses, not in the traditional Hegelian fashion of conflict resolution, but rather, these synthesized images elucidate the inherent contradictions permeating the societal framework. The current epoch of representation is characterized by mimetic representation, wherein verisimilitude to reality is sought, as opposed to a fusion that obliterates incongruities.
Theodore Adorno, in his scrutinous examination, delves into the intricate relationship between the configuration of constituent elements within an artistic oeuvre and the resultant manifestation of the underlying conceptual substratum. Through an analytical exegesis of the visible world employing the epistemological lenses of Freud and Marx, he endeavors to illustrate how these veiled concepts manifest themselves within the ontological sphere. The constellations crafted by the artist bear an ineffable semblance to hieroglyphics, serving as a cohesive tether that bridges the perceptible and the abstract. The observed phenomena undergo a metaphysical metamorphosis into enigmatic puzzles—entities whose intrinsic attributes, when juxtaposed, echo tangible conceptual paradigms.
Contemplating the labyrinthine process of dialectical constellations mandates an acknowledgment of the profound interdependence between the artist and society. Through analytical deconstruction and subsequent representational synthesis, the artist lays bare the intricacies woven into the social fabric. Assuming the mantle of an interpreter, the artist deciphers the latent truths embedded within the subjects under scrutiny, elucidating the inconsistencies and conflicts permeating the communal milieu. The artist, through their creative expression, engenders a locus for contemplation and analytical engagement, affording the audience an opportunity to apprehend the variegated facets of reality.
Once again, the process of constellative construction through dialectics manifests in two discrete yet interwoven phases. In the analytical-conceptual phase, observable components undergo dissection, interpretation, and transmutation into written forms, thereby unveiling erstwhile concealed sociohistorically pertinent realities. In the subsequent representational phase, the constituent elements amalgamate to engender tangible images that lay bare the foundational incongruities inherent in the societal structure. The dynamic interplay between analysis and representation, encompassing the interpretation of concepts and the synthesis of mimetic elements, engenders an environment fostering critical introspection and contemplation.
Moreover, a more profound exploration of the intricate relationship between the analytical-conceptual and representational facets inherent in the construction of constellations reveals that this endeavor transcends mere aesthetic contemplation. Serving as a potent instrument of social critique, it unveils the inherent contradictions and fundamental dynamics pervading a given society.
During the analytical-conceptual phase, the isolation and scrutiny of constituent elements, employing critical concepts, parallel the systematic excavation of societal strata. This meticulous process lays bare latent codes and symbols intricately interwoven within the objects, facilitating a more nuanced comprehension of the sociohistorical realities they embody.
However, the subsequent moment of representation precipitates a profound metamorphosis. The amalgamation of elements endowed with profound conceptual import culminates in the production of perceptible images encapsulating societal reality. Rather than furnishing a coherent amalgamation or resolution of conflicting elements, these images serve as poignant indicators of the enduring tensions within the societal framework. The act of reflecting our collective consciousness back at us acts as a catalyst, compelling individuals to confront the intricate and paradoxical nature of our existence.
Thus, in the realm of the arts, constellations function as provocateurs of critical reflection and discourse. The audience is impelled to actively engage in the exploration of the intricacies and dilemmas woven into the social fabric. This compels us to critically evaluate existing norms and structures. By visually and physically representing contradictions, the artist compels us to confront unsettling realities and question established narratives. The constellations metamorphose into arenas of opposition, laying the groundwork for dissent and the exploration of alternative possibilities.
Furthermore, the mimetic representation intrinsic to the second phase of constellative construction bears consequential implications for our comprehension of art and its relationship to reality. Unlike conventional Hegelian dialectics, constellations eschew the pursuit of transcending or spiritualizing contradictions. Instead, they acknowledge and explicate these conflicts. The artists, cognizant of the complexity and fluidity of social existence, refrain from imposing artificial coherence or synthetic harmony.
Interpreting constellations from this perspective unveils them as intrinsic dialectical critiques. Their purpose is not to furnish definitive answers or solutions but to kindle analytical thought and introspection. They compel us to actively grapple with the contradictions and complexities shaping our world, demanding that we navigate the labyrinthine contours of our social reality.
Theodor W. Adorno, “Aesthetic Theory” (Germany)
Herbert Marcuse, “The Aesthetic Dimension: Toward a Critique of Marxist Aesthetics” (United States)
Walter Benjamin, “The Origin of German Tragic Drama” (Germany)
Jacques Rancière, “The Politics of Aesthetics: The Distribution of the Sensible” (France)
Fredric Jameson, “Postmodernism, or, The Cultural Logic of Late Capitalism” (United States)
Terry Eagleton, “The Ideology of the Aesthetic” (United Kingdom)
Guy Debord, “The Society of the Spectacle” (France)
Hal Foster, “The Return of the Real: The Avant-Garde at the End of the Century” (United States)
Peter Bürger, “Theory of the Avant-Garde” (Germany)
Rosalind Krauss, “The Originality of the Avant-Garde and Other Modernist Myths” (United States)