VIVID [RADICAL] MEMORY
[VRM]
Radical Conceptual Art revisited: A social and political perspective from the East and the South
X Typology
X Authorships
[ Productions List ]
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- Art, política i societat en la derogació del franquisme. (PU)
- Art-Collection Action (WO)
- Cadaqués Canal Local (WO)
- Cartell del col·lectiu Solidaritat amb el moviment obrer (WO)
- Champ d’attraction. Document. Travail d’information sur la presse (WO)
- Come to us... (Serie Spain is different) Nuevo este ańo (WO)
- Construction Pressing into the Ceiling (WO)
- Cromolitografia religiosa, dolça imatge del culte domčstic. (EX)
- Del arte objetual al arte de concepto 1960 1972 (PU)
- Del arte objetual al arte de concepto. Epílogo sobre la sensibilidad (PU)
- Desacuerdos 1 (PU)
- Desacuerdos 2 (PU)
- Desacuerdos 3 (PU)
- Dos Colors (WO)
- El kitsch domčstic. Un pis de la provincia de Gerona (EX)
- Exclusion Exercise. Punishment Preventing Autotherapy (WO)
- Idees i actituds. Entorn de l'art conceptual a Catalunya, 1964-1980. (EC)
- Idees i Actituds. Entorn de l'art conceptual a Catalunya, 1964-1980... (EX)
- IIş Teorema Fundamental (WO)
- Informació d'Art Concepte 1973 a Banyoles (EC)
- János Major’s coat (WO)
- La voz de su amo and Clasificación moral (Serial: Spain is different) (WO)
- Last year’s snow (WO)
- Lectura per semblança i contacte de lletres, pedres i colors. (WO)
- Marx-Lenin (WO)
- Moral-algebra. Solidarity action (WO)
- Naturally Spanish (Series Spain is different) (WO)
- Poemas matemáticos (in) comestibles (PU)
- Protest-Sign Forest (WO)
- Qüestions d’Art núm. 28 (WO)
Title: Exclusion Exercise. Punishment Preventing Autotherapy
Author: Tamás Szentjóby [AT]
Year: 1969
Images and references:
Place where it was made /presented Balatonboglár
Reference:
IPUT organised the «Exclusion Exercise Punishment Preventing Autotherapy» in a Roman Catholic chapel, in 1972. The dispatcher was sitting 8 hours/day for one week with a pail on his head. On the wall he desplayed questions which visitors could put to him:
I. You can ask from the selfsentenced anything
and
II. You can ask the following:
Are all life-styles immoral which exclude even one other human being?
Can one form a community with another person without being free oneself?
Is culture real purpose to make one conscious of the identity of one’s fate and history?
Is it the most important thing to discover and realise what is needed by life?
Is it true that those who bear the unbearable know nothing about life? Know nothing about that interdependence that is contained in life?
Can he bear himself without us, or is everything hopeless?
Can the blockade of the present be broken only by a new attitude?
Is the realisation of the future in the present an acceleration of our lives?
Because historical time applies to the totality and not to the individual, would you try to live the facts of the present and your future desolation simultaneously?
Is this all to manifest difference and therefore there to activate a potentially different matter?
Can the changeable also be unfinished? Is the unfinished to be changed? Is constancy: suffering? Is unfinishedness: suffering?
Do you hope that you can make interdependence conscious by demonstrating that we are all at each other’s mercy?
Does your action include the punishment?
Does your punishment include the action?
Is action a sin? Is punishment a sin?
Is sin action?
Is action punishment?
What is a sin?
Is that action the sin that causes suffering?
Is that action the sin tha causes no change?
Is there anything at all that you can call an action, would it not produce a change, and is its existence provided to decrease suffering?
Are you punishing yourself because by selfpunishment you accept the punishment of selfpunishment and by this you release the punisher from the punishment that is not worthy of action: the sin?
Do you feel particularly exposed because you can not see whom you are talking to?
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