Liebe Grüße

The letter (c) Samantha Groenestyn



An oldie but a goodie! Survived the high seas to resurface as a finalist in the Lethbridge 10 000 Small Scale Art Award in Brisbane, which opens this Saturday to the tune of live music and food trucks! x


Lethbridge Gallery
136 Latrobe Terrace, Paddington, Qld



The image

Divided (c) Samantha Groenestyn

The painter practices a shadowy art: one of flimsy surfaces imbued with illusory depth, one of treacherous likenesses, one of unbounded profusion that disrupts the rigorous order imposed by the rational mind, one of quivering movement that breaks the quietude of the soul. But this is only within the carefully demarcated world of representation, built upon the long-entrenched prejudices of Platonism. The world of representation infers models for every copy; it assumes every image to be in a degraded relation of dependency upon some unwavering truth (Deleuze, 1990 [1969]: 259). Being visible, painting may only approximate truth. It must imperfectly mimic truth, offering us merely a plausible rendition (Plato, Tim., 28a; 29b). Painting proliferates wildly, disgorging as many iterations of truth as there are viewpoints at every conceivable time. Painting boils over with the feverish richness of experience, actualising every basic human truth–love, longing, loss, contentedness–in every different shade and hue. Painting challenges the impulse to declare truth abstract and constant. Each life might be reduced to the same few categories, but the art is in the living, in the particular threads we weave. The painter who escapes the arena of representation makes a claim for the positive power of the image, shedding the conception of the image as imitation. She attempts to ‘reverse Platonism’ (Deleuze, 1990: 253; 262).



Representation is founded on a false relation. It draws a connection between a painting and the world, suggesting that the painting, like a word, stands in for something in the world–something which thus must be more real. The relation is unequal, for the world does not refer to the painting. Better yet, says representation, the painting–like a word–might stand in for something far more abstract, something not even visible in the world. By an elaborate chain of substitution, a painting is first divided into colour and drawing, and by means of drawing it is dismembered into figures and ground: a figure is selected and cut out by line, peeled out of its context and raised up as a sign; that sign, now sharply recognisable, can shed its visual form for a word, a word which refers to an object in the world which in turn is but a metaphor for a deeper idea. This is to say: representation denies a painting its own status. It places it at the end of a long series of imperfect replacements for verbal thought. The original assumption behind representation is that thought is necessarily abstract and invisible, but that to trade thoughts with one another we must dress them up in inadequate clothing.

To challenge this assumption is to assert other modes of thought. It is to suggest that the painting, as it is, in its entirety, is complete; that it may be confronted on its own terms, not greeted as a carrier of other messages. This would break down Art as we have come to know it: tour guides, artist statements and historical notes would prove incidental. Painters would not calculate their strokes according to verbal ideas, nor would they translate their technically weak paintings back into words that explain them. It is only representation that demands explanation, that drives the impulse to understand. Explanation and understanding pursue the referents at the expense of their disposable carriers. Once the truths buried in the painting are uncovered, the skin that is the painting may be cast aside.

But the painting may not be cast aside as a skin. If this were the case, any skin would do: any covering would only imperfectly approximate that buried truth, and many coverings could be reduced to that single truth. Wittgenstein (1966: 36) holds up the stubbornness of the particular and the mad repetition it induces–not just any minuet will do; not just any Mary, not just any Nordic sea. It is this one that resonates with me in this moment, it is this one I return to again and again. The idea is not enough; what moves me is precisely this manifestation in all its particularity.



We begin, with Deleuze (1990: 7), to return to the surface, accepting its limitless possibility. We confront the flatness of the painting and we do not demand depth of it, layered meanings, or buried truths. We do not dissect it, because such holes would deflate this thing that hovers before us as a unity, carefully interwoven, every stroke balanced against every other. We turn from our analysis and begin to affirm, with Lucretius (DRN IV), the multiple, the positivity of the infinite, the world itself (Deleuze, 1990: 279). The world mirrors the abundance of the picture plane, and its surface–across which the particularities of experience spread–offers us its most profound truths. Where we search for patterns, we find exceptions; where we impose laws, we must amend them to cope with variables. The world’s movements are subtle and fluid, and our explanations are clunky. But where our minds struggle to describe with precision, our bodies adapt to the rhythms of the world with remarkable dexterity (Merleau-Ponty, 2012 [1945]: 171-172). The search for depth confounds us; the direct contact reassures us.



Plato’s (Tim., 27c; 29b) old dichotomy haunts philosophy of art; we still divide the world into being and becoming and we trust the one more than the other. We set them as our standards for knowledge, and we condemn the painter along with the Sophist. For the ‘image’ is not simply a picture; in our tradition it has an enduring status as an imitation, as a copy of a model (Plato, Tim., 29b). It stands as the original mould of representation, since it necessarily clings to its referent. An image might be a picture, but it might be anything sensory–as Augustine’s (2009: 152; 172) vast palaces of the memory, catalogues of images gathered through all sensory channels, make clear. Whatever sensory mode it takes, ‘the image … is an ever-moving apparition of something else’ (Plato, Tim., 52c).

Plato (Tim., 29b) casts the image under the banner of becoming, which he considers an imperfect copy of eternal being. And the nature of becoming is that it is restless. It is always in transit, and never arriving. It is not height, but shrinking or growing, and each implies the other, because becoming is the possibility of all movement, it is the pull of opposing possibilities at once. ‘Alice does not grow without shrinking’ because becoming is the relation between what has been and what will be (Deleuze, 1990: 1). Becoming admits that the world consists in these comparisons; it admits how readily we slide between them as we shift our position or traverse time. Becoming encapsulates the surge towards but never the goal. Time itself, the very condition of movement and change, is the image of eternity (Plato, Tim., 37d). The instability it introduces into the world is the direct result of its status as a flawed copy of a perfect model. Indeed, the world itself, being visible, being encountered via the senses, is on Plato’s (Tim., 28b-29b) terms merely an image.



It is not, then, that Plato urges us to distrust our senses, only that the world in all its loveliness is pitched as inferior to the divine. What is mental and spiritual cannot be grasped through the senses; it is the special privilege of intellect to think abstract thoughts (Plato, Tim., 34c, 37c, 45a). As abstractions, such thoughts distill the multiplicity of the world into immovable and universal concepts, revealing the simplicity and order of the structure of the world. Rather than ‘embracements of flesh,’ abstract thought permits the ‘embracement of my inner man: where there shineth into my soul what space cannot contain, and there soundeth what time beareth not away’ (Augustine, 2009, p. 150). While Augustine’s (2009: 152-153) palaces of memory are conceived spatially, as interlocking caverns where images (and not the things themselves) are stored up inside of us, abstract thoughts escape this spatial constraint. These purely intellectual products of reason and number–‘the things themselves’ and not images of them–take up ghostly residence in us, in no place (Augustine, 2009: 154-155).

Movement is characteristic of the surface, while the rational stillness of being can only lie at some deep core (Plato, Tim., 57d-58a). Plato shuns movement not only because it is disruptive and uncontainable, but also because it is superficial. It corresponds to passive perception rather than deep reflection; it blithely concerns itself with unassuming exteriors rather than troubling to dig for truth. The body gives us no access to the depths and its palpitations distract us from such sober and bodiless thoughts.

And when the painter coats a swathe of linen with a thin film of pigment bound with oil, promising nothing of depth, but only a reflection of our own turbulent emotions, she seems to leer as the charming Sophist, winning our trust with superficially appealing approximations rather than honest and probing arguments. Her art is a rhetorical one: she carefully appraises the situation and adapts her picture accordingly, responding to its effect rather than holding fast to truth (Lichtenstein, 1993 [1989]: 180). Truth becomes subordinate to the effectiveness of her picture, and a picture is not effective when it accurately conveys a message to us but when it moves us. The imitative art of painting mirrors, in all its shifty superficiality, the ‘imitative art of reasoning’ (Plato, Soph., 234b-c). Aligned with becoming rather than being, the painter and the Sophist at best make plausible claims; at worst they deliberately deceive. In any case, they lay no claim on knowledge, since they refuse to excavate the truth (Plato, Tim., 29b; Rep., 510a). The imitative art of painting and the imitative art of reasoning are arts of the surface.



Yet the imitative art consists in two distinct breeds, even by Plato’s (Soph., 235d-236c) account. He considers the art of likeness-making less reproachable than the art of making appearances. The likeness strives after the inner being of the object, attempting to remain faithful to its objective proportions, while the appearance fixes on its surface and, like the painter, preserves the relations between object and observer. The maker of appearances affirms with Merleau-Ponty (2012: 77-80; 196) that there is no view from nowhere, but only perspectives: views from here or there, a shifting web of relations across a rippling and indeterminate world. The maker of appearances is the agent of becoming (Deleuze, 1990, p. 256). The painter and the Sophist don the same guise, accused by Plato (Rep., 597b-e) of standing at the third remove from reality. Their copies are not honest copies of nature, such as the carpenter might construct. With utter disregard for things ‘as they are,’ the agents of becoming dazzle us with a false knowledge which only skims the surface. Their cheap imitation is only concerned with how things appear (Plato, Rep., 598a-600e).

The echoes of this accusation of sophistry ring well into the twentieth century. The Cubist painters fret over how to paint things as they are, and renounce the ‘surface effects’ of light and perspective, the painter’s traditional tools of depth (Rivière, 1966 [1912]: 82-83; Gleizes and Metzinger, 1988 [1912]: 37-38). In a fit of irony, the Cubists scramble to portray their inner selves by trying to depict the insides of mundane objects, and this they attempt by multiplying the surfaces of those objects and consciously depriving them of depth (Rivière, 1966: 88; Gleizes and Metzinger, 1988: 46; 52). Painting approaches higher peaks of absurdity the deeper it descends. Its intellectualism retreats from the sensory, seeking the bodiless abstractions that occupy no space in Augustine’s palaces of the memory. But its method remains stubbornly physical. Painting, after all, takes up space, it gives presence to thoughts. The Cubists encounter the limits of representation: if truth is deep, and painting remains at the surface, painting and truth are incompatible. And this is the very philosophical landscape Plato has herded us into: painting is in bondage to representation, inescapably subject to its hierarchy, by definition subordinate to it (Deleuze, 1990: 259-260).



By insisting on what we have called the false relation of image to world, Plato has obscured the crucial division. Distracted with distinguishing copies from models, we failed to notice that we confront two types of images (Deleuze, 1990: 256). And these are not simply the true likeness (as of the craftsman) and the deceptive appearance of the painter-Sophist. Deleuze (1990: 257) makes very plain that ‘if we say it is a copy of a copy, an infinitely degraded icon, loose resemblance, we miss the difference in nature between simulacrum and copy.’

This difference in nature lies in a fundamental difference in conception of resemblance. Resemblance may stem from an original similitude or even identity, from which it decays the further it strays from the model, as in Plato’s position. Or it may stem from a fundamental disparity (Deleuze, 1990: 261). In the case of the former, the traditional copy, an inner, spiritual, mental resemblance is imperfectly preserved. The copy makes feeble reference to the model. But in the latter, no such inner structure binds the two; they converge precisely because they are different. Plato bears down on us with the insistence that this outward similarity is a trick, trying to mimic an inner bond. But Deleuze (1990: 253) stands firm, defiant in his effort to ‘reverse Platonism.’ The simulacrum, he insists, ‘internalises a dissimilarity’ (Deleuze, 1990: 258). The way out of the trap of representation is to seize upon this inner unrest.

The inner disparity revels in the outward profusion of similitude in the world. The world is a jubilant profusion of diversity, of reckless variation and rampant growth, spawning rainforests of unimaginable beasts and vegetation whose individuals yet present their own personal traits (Deleuze, 1990: 266). Amplifying on Lucretius (DRN IV), Deleuze (1990: 266; 268) argues that this abundance presents no threat; rather, ‘nature must be thought of as the principle of the diverse and its production,’ and that principle is a limiting one. Increase and multiplication do not run along every axis. The number of kinds is not infinite, but among each kind, infinite instances may occur. Growth is not entirely unrestricted–there is method in its madness. Permitting the wild permutations of the world affirms truth of an entirely different flavour: one that aligns with our experience at the surface of the world, daily confirmed by our bodily immersion in the world.



The proliferation at the surface of the world cannot be described in representational terms. Each manifestation is not a deviation from a model, but it ‘speak[s] across difference’ (Foucault, 1983 [1973]: 32). The world multiplies in series, a level field of different objects without hierarchy, sitting by one another in all their distinctness. Where they resemble one another, we must understand this as the outward convergence of inwardly disparate things. Foucault (1983: 44) further refines the concept of resemblance, teasing out the inward disparity and calling it ‘similitude,’ abandoning ‘resemblance’ to representation. The visual likeness that a painting may offer appeals to similitude, to the proliferation in series like that at the surface of the world. It can move in any direction, as Alice shrinks and grows at once–for it is always becoming. It posits the ‘indefinite and reversible’ relations between cohabitant things, not the firm reference to a model (Foucault, 1983: 44). It is in this sense that it ‘refer[s] to nothing;’ it refers not to things but to fluid relations between things (Foucault, 1983: 48).

This likeness is of an entirely other kind than that for which Foucault reserves the term ‘resemblance,’ which is inescapably grounded on a model, clinging to that inner likeness (if not identity). Resemblance always returns to the model, its purpose is ever to sacrifice itself in order to reveal the model (Foucault, 1983: 44). It is the skin that sheds itself, the superficial layer that conceals, only to finally reveal, the depths. Resemblance proves to be in servitude to representation because it treats likeness as a sign. The sign is the gateway to penetrating the surface, and it ruthlessly requires substitution: ‘This thing,’ the sign proudly declares as it annihilates itself, ‘is something else’ (Foucault, 1983: 44).

And this is how, according to Foucault (1983: 53), resemblance reintroduces words into the world of shape, which actively resisted it. While painters worked wordlessly in their studios, marvelling at their own physical encounter with the surface of the world, at the golden sunlight that melted over a late afternoon in early Summer, at the shocking discord they discovered between themselves and close companions, at the dreary fog of futility that seemed to descend on a Sunday, noting all these things in their particularity and setting them down in paint from their own perspective, words were ever stalking the boundaries of likeness and waiting to seize it for deeper purposes (Foucault, 1983: 41). The painter may defer to either side, either embracing the sign or denying it. When she denies it, she reveals the depths to be empty. There was never anything to uncover, to understand or to interpret. ‘Absence reäscends to the surface’ (Foucault, 1983: 41).



Having cleared the depths, we must now face this absence. The painting looms before us, flat and silent. Disarmed of our representational tools, we must simply confront the surface, accepting that painters do not bury treasures but simply reflect an experience of the world. That world is lavish and indeterminate, shimmering at its edges (Husserl, 1973 [1948]: 87). It offers an ever-changing array of possibilities upon which we may seize, with each act opening out into a new branch of possibilities. This openness affirms the movement of the world, the agitation of a world that is always surging towards and never arriving, a world premised only upon becoming without any deeper and constant being. The movement ripples back and forth across a surface of reversible relations, of which the painter is one small thread in a complex weave. Though her position is arbitrary, it is nevertheless her own, and she wields her brush with conviction, actualising a little corner of that world from her perspective, emphasising the relations that resonate with her, imposing the order of perspective, not of internal resemblance. Things make sense from her angle, or rather, she makes sense of them, by setting these relations into a holistic harmony with one another, a harmony of colours, tones, shapes, lines and textures. She demonstrates not what the world means, but why it matters, praising each particular.

The painter thinks in terms of Augustine’s stored up images and not in the hovering truths of number. She returns to her easel with the same recurring impressions circling in her head, reconfiguring them and reformulating them until they touch a nerve, bypassing the intellect altogether (Sylvester and Bacon, 1975: 18). What she puts forward is not a statement, but something that, when effective, also resonates with us as viewers when we linger at the surface.



The image is a tarnished concept, inextricably bound up in imitation: in the reference that copy makes to model. It binds us to the world of representation, a world in which painters are either deceitful Sophists with seductive rhetorical tricks, or in which they must disavow the surface and proclaim themselves messengers of deep truths, and try to resolve the paradox of giving spatial form to what is purely abstract. Where the image cannot be rescued, it must be replaced. We must appeal instead to the simulacrum, to similitude, to series and to surface. Painters side with the Sophist only to turn his question upon Plato (Soph. 239d): ‘Pray, what do you mean at all by an image?’ It is Plato (Soph. 239e-240a) who, ‘when you address him as though he had eyes,’ laughs in response, who ‘pretend[s] that he knows nothing of mirrors and streams, or of sight at all; [who] will say that he is talking about an idea.’ The painter wordlessly wipes back her thin film of wet paint and exposes nothing but the blank expectation of experience, of life ready to be lived.


Augustine. (2009). The Confessions. Oxford: Oxford University.

Deleuze, Gilles. (1990 [1969]). The Logic of Sense. Edited by Constantin V. Boundas. Translated by Mark Lester. London: Athlone.

Foucault, Michel. (1983 [1973]). This Is Not a Pipe. Translated by James Harkness. Berkeley: University of California.

Gleizes, Albert, und Jean Metzinger. (1988 [1912]). Über den ,Kubismus.’ Übertragung von Fritz Metzinger. Frankfurt (Main): Fischer.

Husserl, Edmund. (1973 [1948]). Experience and Judgment: Investigations in a Genealogy of Logic. London: Routledge & Kegan Paul.

Lichtenstein, Jacqueline. (1993 [1989]). The Eloquence of Colour: Rhetoric and Painting in the French Classical Age. Translated by Emily McVarish. Berkeley: University of California.

Lucretius, C. T., & Bailey, C. (1948). Lucretius on the nature of things. Oxford: Clarendon Press.

Merleau-Ponty, Maurice. (2012 [1945]). Phenomenology of Perception. Hoboken: Routledge.

Plato. (1988). The Republic, 2nd edition. Translated by Desmond Lee. London: Penguin.

Plato. (1984). The being of the beautiful : Plato’s Theaetetus, Sophist, and Statesman. Chicago: University of Chicago.

Plato. (1976). Timaeus and Critias. Translated by Desmond Lee. Hammondsworth, England: Penguin.

Rivière, Jacques. (1966 [1912]). ‘Gegenwärtige Strömungen in der Malerei,’ in Der Kubismus, Ed. Edward Fry. Köln: DuMont Schauberg.

Sylvester, David, and Francis Bacon. (1975). Francis Bacon. 1st American ed. New York: Pantheon.

Wittgenstein, Ludwig. (1966). Lectures and Conversations on Aesthetics, Psychology and Religious Belief. Ed. by Cyril Barrett. Oxford: Basil Blackwell.


Organisms of paint

State of the Art (c) Ruprecht von Kaufmann

‘It is impossible,’ says Merleau-Ponty (2012 [1945]: 221), ‘to paint about painting.’ He contrasts painting with the self-reflexivity of speech which can turn in on itself infinitely. And yet Ruprecht von Kaufmann, in his impressive retrospective exhibition in Erfurt, Germany, boldly offers us a kind of modern altarpiece, ‘State of the Art,’ which seems to be precisely a painterly contemplation on what painting is and where it is going. The panels seem to unfold like an altarpiece in an old German church, but in fact they are flat against the wall: the perspective is built into their skewed frames and continues in the lines of the pictures. From the outset the painting toys with our perception and toys with our smug art historical expectations. It raises a physical challenge to our interminable discussions about painting; for language proves, after all, ‘equally uncommunicative of anything other than itself’ (Merleau-Ponty, 2012: 219).

The left wing houses a blazing piano whose narrow side is painted in rough, grainy, horizontal slashes that are cut sharply into a perfect vertical line–a painterly impossibility, unless one makes use of some non-traditional tool, like a stencil. Where the paint meets this stencil it rises to a proud precipice, defiantly thick. The piano seems wedged behind a smoky bar, but the long, thin counter proves to be a hovering canoe, whose subtle modulations of colour would also be impossible to paint save for the long and carefully prepared hooked curve of a stencil that determines its border. Its edges are licked pink, flaming between the sedate purple and indifferent white, giving them a diffuse glow even while they wrap around sharp edges.

State of the art (detail) (c) Ruprecht von Kaufmann

In the boat is a sorry looking figure. His painting-arms–for they end in brushes–hang limp and useless. Beyond him, in the final panel, flat and hasty modernist scribbles recede impatiently around a corner. Von Kaufmann seems to be in a devastating limbo. His works lack the shrewd indifference or even scorn towards narrative expected of the contemporary painter. But perhaps his painting is, in a sense, ‘accidentally narrative,’ in the way Merleau-Ponty (2012: 174) argues that a poem is. Beneath the images conjured up by the words of a poem lies the poem’s real power: its pulsing, rhythmic incantation loosely caresses its story but it leads, he insists, ‘in the reader’s mind, a further existence which makes it a poem’ (2012: 174). The force of its delivery lingers in our minds, not the synopsis, and our memory of that electrifying encounter stays with us long after the plot is lost to us. ‘A novel, poem, picture or musical work,’ ventures Merleau-Ponty (2012: 175) ‘are individuals, that is, beings in which the expression is indistinguishable from the thing expressed.’

Etude (c) Ruprecht von Kaufmann

Floating in this uncertainty, von Kaufmann puts on his painting-arms anyway. He brandishes them with the fury of the piano player in the small gouache study ‘Etude,’ who plays on relentlessly with quivering, bendy arms while the whole thing goes up in smoke. Behind the hovering, inert painter (who is about to be hit with a bucket of paint) hangs other equipment ready to be assumed: his ordinary hands, more brushes, and a cluster of gracefully hooked shapes. It takes me a minute, but then I recognise them: some stencils hang from the wall with a languid drape, curling with the glamour of Nouvelle Vague cigarettes, seductive as a Jugendstil arc across any reputable Viennese Kaffeehaus door. The painter might wearily pull on his brushes, but he might also adapt–

Flucht (c) Ruprecht von Kaufmann

Suddenly the stencils are everywhere. What would be discarded is offered triumphantly to our view, laid at the altar of painting. I see their crisp, cool results in the slick noses of sharks and I see their untiring reiteration of geometric patterns. But I also see them painfully and meticulously describing complex floor tiles in exaggerated perspectives, and I see them as sensually abstracted flat shapes. Von Kaufmann knows their rhythms intimately, he sees them scattered about the landscape of his studio, he eyes them as he dutifully attends to emails and escapes, momentarily, into their undulating forms, flattening them, in his mind, into lusciously rolling shapes, before abandoning his emails to paint them so: abstractions of abstractions, main protagonists formed of discarded remnants, paintings devised out of the very tools of painting, and out of unconventional and disposable tools at that. Von Kaufmann slips into his painting-arms and paints–defiantly, belligerently, compellingly–about painting.

Perfektion (c) Ruprecht von Kaufmann

The inevitable final step is that the stencils break away from the pictures, wearing the residue of the paintings on their smooth skins as they stalk the gallery, looming as embodied thought. I stand, at last, face to face with the unearthly human forms of strangely graceful sculptures that von Kaufmann has fashioned from these remnants, breathing the same air that flows between their fanned rib cages. I cast a quick look about the gallery, shocked at being entrusted with this vivifying secret. But no one else seems to notice. They approach the sculptures–thoughtfully pieced together with astounding anatomical care, with graceful kinks offsetting ribs and pelvis, and swollen calves, with a sturdy turn of the knee and the sure fastening of hamstrings to fibula–with predictable detachment, accustomed to greeting clusters of garbage in galleries. They fail to grasp that all are one: that, intoxicated with the act of creation, possessed by the same sick obsession with galvanism as Mary Shelley, von Kaufmann has animated the very tools of expression, granting them their existence as beings, as individuals.

Tumble (c) Ruprecht von Kaufmann

But the studio remains haunted with doubts and other tiny evils. ‘The Atelier’ towers as a false diptych. It is light and grand and littered with deceptions: benign decapitations, casual self-cannibalism, banal skulls that make up the satin ripple of the wallpaper. But most arresting is the break between the panels. It is not at the dramatic pictorial division, where the studio is propped up like a film-set. This rift between red and white trails off into a wash of strokes that reveal the painterly artifice that it is, while the real division shatters the glass of the mirror. Von Kaufmann, with the head of a rabbit, sits stiff and paralysed. His wife is sturdy and solid and human, uncovered and unshakable, sensible in her house shoes, a woman really seen, something sure among the sham. Her earthiness is grounding. She is a delicate balance between flesh and drapery, like the melting woman of ‘Take off your skin,’ whose legs, painted with ribbon-like delicacy, seem to curl endlessly in on themselves like Möbius strips.

The studio, 8 years of my life as Mr Lampe (c) Ruprecht von Kaufmann

Sometimes this firm but fluid drawing softens into something more loose and flat, like the legs in ‘In the house,’ a five-panel painting that traverses some intensely emotional territory across its breadth. These legs revert to gentle outlines with the loving wobble of a Klimt leg, rounded out by two or three subtle tones laid crudely next to one another. A slumped figure is composed entirely of looping outlines filled in banana-yellow, garish against the subdued purples, as if a caricature of himself, of his own maddening powerlessness, shut off from the turmoil behind the door. These softened human imprints constantly vie with the sharpness of stencils and with the exacting slopes of edges of rooms and stairways, whose disconcerting perspective refracts across breaks in the panels. The low-slung moon, thick and pocked with holes through horizontal waves, gleams artificially against a scraped violet-blue sky, cut out by a perfectly circular stencil. The bed escapes this technical tension; its soft ripples wrap expertly around a solid form with a pleasing virtuosity, its pearlescent tones are hushed and close and its strokes are swift and free.

In the House (detail) (c) Ruprecht von Kaufmann

Perhaps the clash between human and tool is most violent in the long series of remembered heads, the ‘Zuschauer’ (‘spectators’). Von Kaufmann seems intent on finding an elegant summary of each person, an understated string of loving lines to cup a face and distill its delightful individuality. But the painting bites back. Von Kaufmann goads it out of submission, gouging its lino surface instead of gently smoothing paint across it, slicing it and swapping its parts around, or overloading it with chunks of paint. Each eruption of paint latches onto something of the painted spectator, who willingly parades themself as they desire to be seen. But each presentation is met with a judgement, and the paint betrays that judgement. Full and dewy lips are rendered in bleeding, streaky paint. Large glasses alluding to intellect perch upon an aloof face, and von Kaufmann carves them in deep, hollow circles. A proud girl with a lovely tilt of chin and charming cheekbones is all but erased by a flat slab of gold paint, and von Kaufmann seems to sneer at her bland anonymity behind her polish, before piling a rough blob of the glitzy substance in the middle of her vacant face. Whether they seem to gaze dreamily at a starry sky, or stew knowingly in their sagging skin, or wear their bright lapels proudly, or leer from gaudy Hawaiian shirts, von Kaufmann teases them with the cruel painterly pleasure he takes in their lopsided ears, their bulbous noses, the undersides of their copious chins as they raise their heads and prattle on endlessly. And he never lets them stare him down: their evasive eyes softly dissolve like sugar sunken into coffee, nothing more than smoky circles in their sockets.

Zuschauer (c) Ruprecht von Kaufmann

The spectators seem to suffer a painterly fate akin to Deleuze’s (2003: 98; 99) ‘diagram’–the controlled chaos that he attributes to the smeared faces painted by Francis Bacon, the part of the painting freed from intention and left to the harsh irreverence of the hand. Indeed, the stencils permit exactly that–they define a limit within which von Kaufmann can enact a mindless physical fury at odds with the rest of the painting process, that would otherwise spill destructively into other regions and swallow up the picture. But von Kaufmann has found more than a clever tool in his stencils, for his rough patches, rather than wreaking disaster on a painting, seem rough in a directly human response to innovations and developments in painting. A stencil could, in the hands of another, be a crutch, an assistant to a lazy painter. Von Kaufmann defies the stencil and pushes its possibilities, he uses it not for ease and perfection but rather to reveal what paint is, its viscosity and willfulness, and to show us how inescapably human painting is. Every frenzied texture that wrestles through a stencil is a declaration about painting. Von Kaufmann does not carelessly disrupt his paintings. Rather, he thrashes painting to life, extracting every last drop of expression from every last part of it–even from the tools and the substrate–awakening it into a being, into an organism of paint.

Whatever von Kaufmann’s private doubts about painting may be, he keeps probing perception, probing existence itself, until the paintings assume their own existence, silently stewing and imposing their alternatives on us. His work always clings to a story, certainly, and prods us to discover one. But in so many ways they are paintings about painting, thought through the act of painting itself; the presence they give to these thoughts is far more deep and honest than this inadequate tribute of words. Every time von Kaufmann puts on his painting arms, he inhabits painting even as it inhabits him, he fuses seamlessly with his tools like bike and rider and surges on relentlessly, and we can no longer say where the brush ends and he begins.

Prometheus (c) Ruprecht von Kaufmann

Deleuze, Gilles. 2003 [1981]. Francis Bacon: The Logic of Sensation by Gilles Deleuze. Translated by Daniel W. Smith. 1 edition. London: Continuum.

Merleau-Ponty, Maurice. 2012 [1945]. Phenomenology of Perception. Hoboken: Routledge.

Die Evakuierung des Himmels‘ runs until 02 April 2018 at Kunsthalle Erfurt, Germany. Do it!



I was very pleased to contribute an article on Ruprecht von Kaufmann to the Chilean magazine Arte al Limite. Few living painters are working in quite the way von Kaufmann is–with this tight drawing and lavishly experimental paint, and on such a grand scale. Let’s keep the discussion about painting going–philosophically, critically, or otherwise.

This issue is out in print now, and you can also read it online!


Breathe in

Madonna with the blue diadem – Raphael

Several years ago I visited the prints and drawings room at the National Galleries of Scotland in Edinburgh and was treated to my own little exhibition starring a lovely Raphael drawing. While it’s nice to get close to such pictures, to take one’s time with them, to meet them as individuals, it is also extremely rewarding to get positively drunk on a rich and steady stream of Raphaels. An undeniable advantage of living in Vienna is that our galleries treat us to exhibitions that are far from modest; our ample imperial collections are embellished but hardly outshone by guest appearances from the Louvre and the National Gallery in London. Such frenzied visual gluttony leaves one with very different impressions of the overall trajectory of Raphael’s work than calm meditation on a single piece.

Allegorical figure of poetry – Raphael

For one thing, it struck me how important tone is to his compositional strategy. Right from the early preparatory stages (and from his early years), his torsos and legs are offset simply and elegantly by plain slabs of tone. The effect is remarkably spatial: tone really does work, it is by no means a filler. One watches him carve an arched back deep into the picture by means of crude but deliberately-placed tonal contrast. In more complex drawings with many figures, this same simple strategy becomes meaningfully elaborate. Tone relates each figure to every other, especially in terms of depth. Plain, round heads and simple arcs of arms are woven in and out, set back at different distances, and curled gently towards us by rolling rhythms established largely tonally. Gently undulating movements ripple through tranquil and otherwise crisp, idealised figures. The masterful, airy sense of space informs us that we are emerging from the stilted Dark Ages into the spacious, glistening pastures of the Renaissance; it invites us to suck in a deep breath of that heady air.


The force of this tonal organisation carries over into his painting, which is luminous. The brightness of his figures still gleam against the bright jewel-blue landscapes. Rather than dull them to grey, Raphael neutralises them with white, keeping their contrast limited but their colour otherwise pure. Without invoking da Vinci’s atmospheric haze, Raphael offers us sharply-drawn cities that recede by fading to an icy blue; they retreat into the distance but glow as lavishly as the radiant figures.

It is a sheer delight to observe his methodical approach. Seemingly uninterested in the peculiarities of individuals, he treats them with egalitarian lines that harmonise their quirks into balanced lines and forms. Thus subdued, each ideal human becomes a conduit for graceful forces, and Raphael can make them dance, can animate these soft puppets with a living movement that courses through them with the steady and mesmerising will of flowing water. One observes again and again that he often draws whole scenes of nudes: thoroughly inappropriate nudes in solemn religious settings. Drawing is a tool of understanding, and Raphael acquaints himself with every aspect of his figures as he works variations of the picture.


Alongside these careful nudes are painstaking drapery studies. A cloth hangs over a chair, as though it might be wrapped around a waist, and is reproduced faithful to life. Then it is redrawn, less stiff, with more emphasis given to the imagined meaty masses beneath. One sees immediately that he combines these two separate studies, these two firm foundations, into a meaningful amalgam of fabric and flesh–that each enhances the other, describes the other, that they move together. And his draperies are incomparably airy, infused with a lightness that only such sure knowledge of both figure and folds of cloth can achieve. The truly inspired pictures augment his understanding. Air blows up under garments and lifts them lightly, it teasingly curls their hems. The billowing, swelling folds extend the figures into otherworldly forms with a magical presence about them. What Raphael draws is too perfect to be real, and yet so natural as to seduce us into believing it anyway.

Raphael (print of a fresco)

Raphael’s drawing is perhaps most mesmerising for its delicacy. That simple chalk marks can produce such textural differences between skin and fabric is astounding. A supple arm or face can be as fine and smooth as porcelain, nestled into a rustling bed of hatching that describes those carefully-observed folds. There are some exquisite passages of hatching that run counter to the folds of the fabric, opening it out in a radiating fashion. Such control shows us where his attention lay, and while it might be far from the throbbing muscles of Michelangelo, or from the frenzied swirls of Leonardo, we appreciate that his own emphasis is equally compelling and equally distinct. Raphael delights us with a clarity that rings like crystal, with an enveloping vision of humanity that softens and perfects his figures into more noble and gracious manifestations thereof.


Artists are often called upon to produce endless novelty, to demonstrate their ‘creativity’ by producing something entirely unexpected. Raphael’s tendency toward ideals or universals in his figures suggests a rather an urge to perfect each previous attempt, to take up the idea again and refine it. His inventiveness is the truly inquisitive kind that attends very carefully to its subject, seeking to extract the most pleasing and elegant and finally effortless solution that comes out of deep familiarity with that subject. This genuine inquisitiveness uncovers endless variety on a single theme, as is evident in his Marys. His parameters are tight–circular rhythms, pinks and blues, babies cradled in crescents of arms–but each new iteration probes the possibilities in a breathlessly fresh manner, the glowing and trembling air positively wet with dew.

Three graces – Raphael

The Albertina, swarming with visitors, gives one something else to reflect upon, which is the way people fear the art, and the way they talk about it. Whether a tour group or a pair of friends, two roles tend to emerge: one type stands helpless and intimidated before the Raphaels, the other speaks with authority. While one follows in silence, the other puts on her ‘tour voice,’ a dreadful monotone that indicates she doesn’t quite appreciate her listeners to be humans; or talks with adamant certainty about Raphael’s technical aims and his motivations as if they were solid facts. This last, particularly, strikes me: an appeal to the formal properties, but a very arrogant one that seems to impose more on the picture than it extracts from it. Or one overhears an appeal to formal properties that is infuriatingly empty: a teacher solemnly tells his students to come nearer to the drawings, and finally to ‘schauen Sie die Hände und die Füße an, wie die gezeichnet sind,’ (‘Look at the hands and feet, at how they are drawn,’) with no further comment, no indication of particularly successful or unsuccessful strategies, no disappointment that in these instances the hands are rather weakly drawn and clearly not the emphasis of these more compositionally-oriented drawings that incline rather more towards neglecting the details.

My humble artist companion and I enter the gallery with another attitude altogether. We come, admittedly, with our familiarity with certain Raphael paintings, of that single drawing (now on loan to the Albertina), filled with our predilection for Michelangelo, but with our eyes open, ready to greet the pictures as they are. Our conversation–sparse, because of our private absorption in the pictures–is quietly observational, relishing a confident mark, joying in vivid colours, delighting in the judicious variety of the mark-making, in an unexpected and strong row of square knuckles, but also regretting the careless sections, the limp passages that lack conviction. The longer we stay with the pictures and the more we think about his choices, we start to appreciate what makes Raphael distinctive, why Ingres would later strive after his elegant fastidiousness, how classical it feels, yet at the same time coloured with the jewel-like hues of the Middle Ages. We are always sharing, wondering, noticing. If these humble comments can give you some handle on Raphael, give you some way to think about the formal properties in a concrete way, open your eyes to the simple delight a picture can awaken in you, I sincerely hope they might bring you a step closer to genuine appreciation. For as Aristotle opens his Metaphysics: ‘By nature, all men long to know. An indication is their delight in the senses. For these, quite apart from their utility, are intrinsically delightful, and that through the eyes more than the others.’



Aristotle. 2004. The Metaphysics. Trans. Hugh Lawson-Tancred. Penguin: London.


Knowledge or experience

Coffee house muses (c) Samantha Groenestyn

Malcolm Budd (2012: 205) is not restrained in his admiration for Richard Wollheim’s (1987) influential book Painting as an Art, but he finds Wollheim’s appeal to a distinctive phenomenology by which we encounter paintings to be rather extravagant. Wollheim’s (1987: 22; 181) account of pictorial representation notoriously avoids language-driven accounts of representation, and turns squarely toward our experience of what it is like to look at a painting. Crucially, finds Wollheim, we exercise a remarkable ability (not exclusive to looking at paintings) to be aware of both the painted surface and of something depicted in it–at the same time. He calls this phenomenologically distinct feat ‘seeing-in.’ Budd (2012: 194) finds seeing-in to be inadequately described and unsupportable. What Wollheim cannot escape, he argues, is that our ability to grasp what a picture represents is inevitably grounded in knowledge. Proposing added visual experiences is a superfluous move when we inevitably need to secure representation by means of knowledge.

Wollheim introduces seeing-in between the perceptual experiences of ordinary seeing and illusion. Seeing, on its own, is a wonderfully complex process, but what has been traditionally difficult to account for is that a painting presents us with two very different objects of attention in the one object. The same marks may be seen as marks on a surface or as the scene or person they represent. This adds a layer of complexity to seeing that has proved difficult to reconcile. Ernst Gombrich (1959: 5) champions illusion as the solution, arguing that we do not see both surface and image at the same time, but that we are able to flick between the two visual experiences. When we attend to the image we submit to the illusion. Budd (2012: 187) clarifies that this by no means demands that we hold a false belief; rather, we are able to hover between two different perceptual experiences that have the same representational content. But what he finds unsatisfying about Gombrich’s solution is that it excludes the possibility that we can experience both at the same time.

Wohnzimmer (c) Carl Moll (1903)

If we reflect on the experience of looking at paintings (the kind of thing a phenomenologist would do), it would indeed seem that we can attend to both surface and image at once. Gombrich’s insistence that one cannot seems stubbornly at odds with the experience of looking at a painting. Certainly, sometimes we are so caught up in the picture that we concentrate more on its content, but (aside from plausibly-located trompe l’oeils) we are not prone to mistake paintings for the thing that they depict, nor to really forget that they are paintings. Sometimes we are so enamoured of the paint that we neglect the content, but it is difficult to block out the content entirely. Perhaps the best counterargument to Gombrich is the kind of painting that proudly brandishes its physicality, of which countless fine examples abound. Let’s limit our examples to the Viennese painter Carl Moll. His naturalistic portrayals of Viennese interiors and parks and hills are recognisable scenes of breakfast settings and villages among forests. But their dappled marks of all manner of inflection, their tight design and their honest but somehow augmented colours are inescapable reminders that the object of our vision is a painting. The distortion is always just enough that the paint must always be present in our experience, even when contemplating a Wiener Frühstück.

Mutter und Kind am Tisch. (c) Carl Moll (1903)

Wollheim (1987: 46) begins to describe such experiences, echoing Leonardo da Vinci’s (2008: 173) example of the battles and landscapes to be found in textured walls by the daydreaming eye, but his appeal to phenomenology goes little further, argues Budd (2012: 194). By Budd’s estimation, the phenomenon remains under-described, and in any case, it is not clear that the step is at all necessary. At least one feature of the experience must be established: Budd (2012: 193) argues that seeing-in must involve distributed attention, a specifically non-focused attention that roams the picture as we take in the picture as a whole, or an attention rather meditatively shared among the many properties of a picture (a theme Bence Nanay (2016: 13; 21, 22) takes up with great enthusiasm). Without distributed attention, the perceptual experience simply lapses back into seeing (in which we see only paint) or gives way to illusion (in which we see only the image).

Rather than pursue the necessity of distributed attention, Budd recasts Wollheim’s earlier and later accounts of representation in terms of his own favoured emphasis on depiction. The choice is significant: depiction frames representation explicitly in terms of a referential relationship. It says that a picture refers to something else in the world which it depicts, for which it is in some way a substitute, without being equivalent, for the thing in the world does not ever depict the picture. This explanation insists that pictures are dependent on the world. Moreover, it operates in a very linguistic way, treating pictures (or their parts) rather like propositions that refer to objects or ideas. I am not too sympathetic to this attitude and neither is Wollheim. His explicit rejection of language-driven explanations makes his unconventional appeal to phenomenology unsurprising. It is clear that Budd persists in the propositional tradition of representation, but we shall examine his criticism nonetheless.

(c) Carl Moll

Depiction, he begins, demands an awareness of two things: both the marked surface and what is depicted (Budd, 2012: 186). When we are aware of both, we can correctly determine what a painting depicts. Were we not aware of the surface, we would think we were looking at the real thing. Were we not aware of what is depicted, representation would break down and we would be left with an incomprehensible arrangement of paint. Traditionally, work on representation tries to relate these two kinds of awareness, but the real problem, explains Budd (2012: 186), was always a knowledge-based one. The awareness of what is depicted is comprised of two parts: that we can see that x is depicted, and that we know what an x is in order to recognise it. Representation, when it succeeds, hangs on this knowing what before any concern about perceptual experiences. For a spectator to see a representation of snow, he must first know what snow is, then see that there is snow in the picture, and finally see that the picture is on a surface and is hence a picture and not actually snow.

Winter in Preibach (c) Carl Moll (1904)

Wollheim describes his special perceptual capacity, on which seeing-in is based, in two different ways as his theory develops. The early version describes it as two simultaneous experiences; the later version describes it as a single experience with two aspects. Budd treats each version in turn. The early stance states that seeing-in is based on a special perceptual capacity that involves simultaneously seeing two things: one that is present before the eyes and one that is not. The paint (or the rough texture of the wall) is what is directly visually perceived; the snow is also visually perceived but it is not there. Seeing what is not there, by Wollheim’s account, is a ‘cultivated experience,’ and here, argues Budd (2012: 196) lies the gap that Wollheim cannot fill perceptually. Wollheim can see that there is snow, but must bring his knowledge of what snow is to the picture. The what is hidden beneath the that.

Wollheim’s later account simply buries the problem even deeper, Budd (2012: 199) continues. In merging the two experiences into a single perceptual experience, twofoldness, with two aspects, a configurational and a recognitional aspect, Wollheim neglects to explain from whence this recognition arises, if not from some prior knowledge. The gap, the epistemic blank, reemerges in this subordinate part of the unified perceptual experience.

Let us examine this knowledge gap. For Wollheim (1987: 44; 89), it is crucial that all the resources that a spectator needs to engage with a painting are contained within that painting. This is because he wants to locate the meaning of a painting within itself, rather than use the painting as a tool for getting at the meaning of the world. The latter kind of position, held by proponents of symbol-driven theories like Nelson Goodman (1977: 241; 260; 265), see the painting and its elements as substitutions for concepts or objects in the world, as something that must always be interpreted in relation to the world. To ascribe a painting this kind of placeholder-status is to treat it propositionally: like language. Wollheim knows that we bring our own preconceptions to a painting, and he does not utterly discredit this type of meaning. But, he argues, it is not the most illuminating nor the primary type of meaning that paintings can have (Wollheim, 1987: 22). Indeed, we can engage meaningfully with a painting in spite of a lack in our knowledge.

At the sideboard (c) Carl Moll 1903

Consider a painter, perhaps from Australia, who has never seen snow. She has, however, seen paintings of snow, and has heard a few things about it. Everything she knows about snow has been gained from second-hand sources. Nevertheless, she may go on to convincingly paint a snowy picture that conveys the unmistakable airy softness of thick, freshly-fallen snow, its icy sparkle in the sun, its mellow blueness in the shade. This knowledge of what snow is seems very mysterious for it was gained through knowledge that certain pictures represent snow. Budd’s knowledge requirement is not as primary as he claims. The same might be argued for mythical creatures, of which we become acquainted through fabricated pictures. Importantly, it seems that this knowledge stems from perception in one way or another: sometimes perception of the world, of snow itself; sometimes perception of other pictures.

Nanay (2016: 51) directs us back to perception for an explanation of this knowledge gap. He adds some nuance to Wollheim’s twofoldness by extending it into ‘threefoldness’ (Nanay, 2016: 48). Not unlike Budd, he distinguishes between three aspects, with the crucial difference that he considers each of them to be accessed by a perceptual experience. He lists them thus:

A: the two-dimensional picture surface
B: the three-dimensional object the picture surface visually encodes
C: the three-dimensional depicted object

Like Budd, Nanay distinguishes between the that and the what: B is the painted snow, and C is snow in the world, or the village of Nußdorf itself, to return to Carl Moll. For representation to succeed, by Nanay’s (2016: 58) account, we only need to perceive A and B, not A and C. The unfortunate Australian painter who has never seen snow, and those unfamiliar with Vienna’s delightful circle of wine-producing hills, can still successfully identify these in pictures. But more than this: without any idea where Nußdorf is or what it looks like, a spectator can still see a well-defined if anonymous village replete with church spire in the picture. The picture is not wholly without meaning simply because the spectator cannot put a name to it or connect it to a referent in the world. Similarly, a picture of a person can be recognised as such and even quite arresting even if that person remains anonymous to us.

Blick über Nußdorf und Heiligenstadt (c) Carl Moll

Nanay (2016: 55) describes this knowledge-deficiency in terms of perception. To the spectator uninitiated in the wine- and wandering-oriented recreation offered by the Viennese hills, C (Nußdorf itself) remains both unperceived and unrepresented. For the Viennese who does recognise those particular hills, Nußdorf is represented, though not immediately before his eyes. The final step, explains Nanay (2016: 55) is this: while gazing upon the hushed horizon of the painting, Nußdorf itself is ‘quasi-perceptually represented.’ The two experiences of seeing (one of what is there: the paint; one of what is not there: Nußdorf) comprise two simultaneous perceptual states and their overlap, says Nanay (2016: 57), is what the distinct phenomenology of recognising what a picture represents amounts to. Recognition is not necessary for representation to succeed, but when it does occur Nanay argues that it is possible to account for it perceptually.

Not so for Budd (2012: 204), who insists that ‘whatever a picture depicts, you would not see it as a depiction of that thing if you were unaware of what that thing looks like from the point of view from which it has been depicted.’ Representation completely falls apart for him when the unlucky spectator has a particular gap in his knowledge. And yet, the hazy scene through Nußdorf and Heiligenstadt and on to the hills retains its representational charm, not dissolving entirely into a completely impenetrable textured abstraction. Representation proves more robust than this.

View on the Nussberg toward Heiligenstadt (c) Carl Moll (1905)

Indeed, should the uninitiated spectator succumb to the lure of the hills that Moll irresistibly conveys and travel to Vienna, he might gaze out at the real thing and note with some amazement that the hills do in fact possess certain qualities that he gathered from the paintings. That sometimes they are a deep, violet-blue with crisp edges, and other times they dissolve, pale and silvery, into a husky purple sky. Something of the sleepy wine-drenched atmosphere soaks the pictures in a way that is more honest than the real thing, and not entirely absent from the real thing.

Budd considers it an unjustifiable extravagance to turn to phenomenology and posit a new species of seeing. As we have considered, his account of representation remains rooted in language, and reexamining the experience of looking at a painting is an attractive alternative if one finds this kind of substitution-based interpretive meaning inadequate when it comes to painting. I would suggest that Wollheim’s move is far from extravagant, and could be extended further. Looking at a painting, at its variegated surface and its carefully conceived relationships, is very different from looking at whatever it ‘depicts,’ and not only because of the mysteriousness of seeing the three-dimensional in the two-dimensional. It is as though one is granted access to the perceptual experience of another, the artist. The artist is able to show far more about her perceptual experience by her deliberate selection, construction, augmentation and handling of the what. She is able to show something of how she experiences the hills, tinged with memory and longing, spiked with intense heat or blistering cold, as a solitary thinker or basking in delightful company. Painting, by its very nature, offers us perceptual experiences far beyond our ordinary visual encounters, specifically by merging it with the horizonal structures encountered by others: painters.



Budd, Malcolm. 2012. Aesthetic Essays. Oxford University: Oxford.

Gombrich, Ernst. 1959. Art and Illusion: A study in the psychology of pictorial representation. Phaidon: London.

Goodman, Nelson. 1976. Languages of Art: An approach to a theory of symbols. Hackett: Indianapolis.

Nanay, Bence. 2016. Aesthetics as Philosophy of Perception. Oxford University: Oxford.

Wollheim, Richard. 1987. Painting as an art. Thames and Hudson: London.

Da Vinci, Leonardo. 2008 [1952]. Notebooks. Oxford: Oxford.