Memory chain of qualitative change

碩士 === 國立臺北藝術大學 === 美術學系碩士在職專班 === 105 === “There is rarely a creative man who does not have to pay a high price for the divine spark of his great gifts . . . the human element is frequently bled for the benefit of the creative element.” Carl Gustav Jung (1875 ~ 1961) The enlightenment of trad...

Full description

Bibliographic Details
Main Authors: CHEN JUI-CHING, 陳瑞錦
Other Authors: CHEN KAI-HUANG
Format: Others
Language:zh-TW
Published: 2017
Online Access:http://ndltd.ncl.edu.tw/handle/65182238063005598486
id ndltd-TW-105TNUA1233005
record_format oai_dc
spelling ndltd-TW-105TNUA12330052017-08-18T04:16:55Z http://ndltd.ncl.edu.tw/handle/65182238063005598486 Memory chain of qualitative change 質變的記憶鏈 CHEN JUI-CHING 陳瑞錦 碩士 國立臺北藝術大學 美術學系碩士在職專班 105 “There is rarely a creative man who does not have to pay a high price for the divine spark of his great gifts . . . the human element is frequently bled for the benefit of the creative element.” Carl Gustav Jung (1875 ~ 1961) The enlightenment of traditional fishery memories, the thoughts of this exhibition, the surface mind, and the deep awareness, like the Henri Bergson said, are defined into quantitative and qualitative multiplicity. There are two perspectives of time, one is static “juxtaposition”, and the other is dynamic “interpenertration” I have addiction to the sense of touching of objects, the visual cognition, and the vocabularies represent objects. I feel sad and lost from the abandoned fishing gears. This feeling might be a kind of personification of those objects and it comes from the superstition of the fishermen. It might be even a ritual of a martyr. How could objects so heavy be possible in art? There are layers of memories between the objects. One document comes with a layer of memory, then this combo will be gradually become a chain of memory. The chains are getting changed while bonding together. The traditional living tools had been turned into the useless art works, and the wasted tools had been turned into valuable art works. In this procedure of changing, my psychological status was planted, it was not mine, and until I found out the status while I was making works was a simulation beyond visual art. In these works, my memories about making them can be traced back to the original wish of a fisherman. I am not sure the memories is just the memories, or something I expected. I kept considering, and accumulating the works. To sum up these series of works, I would like to embody an end for a martyr. I shall keep moving or to durée ( verb tense of duration in french, by Henri Bergson) other memories which goes to the previous chain of memories. CHEN KAI-HUANG 陳愷璜 2017 學位論文 ; thesis 32 zh-TW
collection NDLTD
language zh-TW
format Others
sources NDLTD
description 碩士 === 國立臺北藝術大學 === 美術學系碩士在職專班 === 105 === “There is rarely a creative man who does not have to pay a high price for the divine spark of his great gifts . . . the human element is frequently bled for the benefit of the creative element.” Carl Gustav Jung (1875 ~ 1961) The enlightenment of traditional fishery memories, the thoughts of this exhibition, the surface mind, and the deep awareness, like the Henri Bergson said, are defined into quantitative and qualitative multiplicity. There are two perspectives of time, one is static “juxtaposition”, and the other is dynamic “interpenertration” I have addiction to the sense of touching of objects, the visual cognition, and the vocabularies represent objects. I feel sad and lost from the abandoned fishing gears. This feeling might be a kind of personification of those objects and it comes from the superstition of the fishermen. It might be even a ritual of a martyr. How could objects so heavy be possible in art? There are layers of memories between the objects. One document comes with a layer of memory, then this combo will be gradually become a chain of memory. The chains are getting changed while bonding together. The traditional living tools had been turned into the useless art works, and the wasted tools had been turned into valuable art works. In this procedure of changing, my psychological status was planted, it was not mine, and until I found out the status while I was making works was a simulation beyond visual art. In these works, my memories about making them can be traced back to the original wish of a fisherman. I am not sure the memories is just the memories, or something I expected. I kept considering, and accumulating the works. To sum up these series of works, I would like to embody an end for a martyr. I shall keep moving or to durée ( verb tense of duration in french, by Henri Bergson) other memories which goes to the previous chain of memories.
author2 CHEN KAI-HUANG
author_facet CHEN KAI-HUANG
CHEN JUI-CHING
陳瑞錦
author CHEN JUI-CHING
陳瑞錦
spellingShingle CHEN JUI-CHING
陳瑞錦
Memory chain of qualitative change
author_sort CHEN JUI-CHING
title Memory chain of qualitative change
title_short Memory chain of qualitative change
title_full Memory chain of qualitative change
title_fullStr Memory chain of qualitative change
title_full_unstemmed Memory chain of qualitative change
title_sort memory chain of qualitative change
publishDate 2017
url http://ndltd.ncl.edu.tw/handle/65182238063005598486
work_keys_str_mv AT chenjuiching memorychainofqualitativechange
AT chénruìjǐn memorychainofqualitativechange
AT chenjuiching zhìbiàndejìyìliàn
AT chénruìjǐn zhìbiàndejìyìliàn
_version_ 1718516819388530688