Best of
Art-Design

1967

Dialogues With Marcel Duchamp


Pierre Cabanne - 1967
    There it changed form through a complex interplay of new mental and physical materials, heralding many of the technical, mental and visual details to be found in more recent art. . . "In the 1920s Duchamp gave up, quit painting. He allowed, perhaps encouraged, the attendant mythology. One thought of his decision, his willing this stopping. Yet on one occasion, he said it was not like that. He spoke of breaking a leg. 'You don't mean to do it,' he said."The Large Glass. A greenhouse for his intuition. Erotic machinery, the Bride, held in a see-through cage-'a Hilarious Picture.' Its cross references of sight and thought, the changing focus of the eyes and mind, give fresh sense to the time and space we occupy, negate any concern with art as transportation. No end is in view in this fragment of a new perspective. 'In the end you lose interest, so I didn't feel the necessity to finish it.'"He declared that he wanted to kill art ('for myself') but his persistent attempts to destroy frames of reference altered our thinking, established new units of thought, 'a new thought for that object.'"The art community feels Duchamp's presence and his absence. He has changed the condition of being here."--Jasper Johns, from Marcel Duchamp: An Appreciation

Clay and Glazes for the Potter


Daniel Rhodes - 1967
    In some sections of the ceramics industry, more has been developed since the 1950s than in the previous 4000 years, This edition had added sections on health hazards, computer calculation programmes, increased colour information, and historical and contemporary photographs.

Man's Rage For Chaos: Biology, Behavior, And The Arts


Morse Peckham - 1967
    Cultural criticism has been too obsessed with the rage for order to be able to grasp the import of Peckham's search for "some human activity, which serves to break up orientations, to weaken and frustrate the tyrannous drive to order, to prepare the individual to observe what the orientation tells him is irrelevant, but what may very well be relevant." This book is destined to force a sharp turn in critical cultural studies because it addresses the rage for chaos in traditional "high culture, " not just in popular culture.