Elio Grazioli

From the start of his career Duchamp developed a fertile relationship with photography, which runs through his work at several levels, charging his medium with new potential. A device that sees but does not choose, that picks up fragments of reality without the direct intervention of the artist’s hand makes the camera a perfect match for Duchamp’s poetics of indifference and of non-doing. It is no accident that he abandoned more traditional drawing and painting – guilty of stopping at the retinal, that is, at sensoriality and therefore also at a choice dictated by taste – to embrace an “infrathin” attitude, a category that covers all that escapes human perception and that can only be understood by using our grey matter. The image – first and foremost photographic – is never just what it is, nor does it show only what it represents. On the contrary, it is a door to something else, a breach in the fourth dimension that Duchamp frets about ceaselessly: it demands the viewer give it more attention, a second look that does not stop at appearances, behind which, as in a game of chess, a gambit lurks. It would be misleading, for example, to consider Duchamp’s many photographic appearances – his star-shaped tonsure immortalized by Man Ray, the artist seated at a table and walking along the street in the famous images of Ugo Mula, or the marvellous Marcel Duchamp at the age of 85 – as traditional portraits or posed photographs. They are the result of the combined action of the person in front of the camera and the person behind it, a complex interplay of references where the impalpable and yet crucial allusions to Duchamp’s art leave no doubts about their intentionality as works of art.  Elio Grazioli documents the cases where photography and the artist’s reflections on it shows through in the finished work. He examines the resonances within the Duchampian system where each element comes fully into play in a complex strategy, irrespective of the diverse materials, and anticipates a way of making art that is today one of the most widespread: not to specialize in just one language but to put them all to work in the pursuance of an idea.

Before it was seen as a technology, at its outset photography sprang from a burning desire to capture the images produced in the camera obscura. This desire, which can also be seen in Dürer's work and has roots in the founding legend of art, grew in force between the late eighteenth and early nineteenth centuries, when the romantic redefinition of space, time and subjectivity, provided the right conditions for the first concrete achievements in the photographic process, leading to the "official" birth of the medium. As an invention it was heralded by the centuries-long, complex rapport between art and reality, but it is in fact the product of a specific aesthetic, social and cultural milieu. The incentive of industrialized modernity and the advent of mass production prompted the studies of scientists, experimenters and artists from different countries and cultures which culminated in the achievements of Talbot, Niépce, Daguerre, Bayard and other early photographers who were inspired, in parallel and simultaneously, by the desire to capture "the art of nature" by any means. The book reflects on both the origins of photography and its identity: inspired by Foucault's genealogy and the deconstruction of Derrida, Batchen tells the story from a new point of view. Not with the banal aim of deciding who was the first to "invent" the process, but to effect a broader survey that investigates the conception of the very idea of photography, intuiting the richness and complexity of the medium in the often figurative notions and discourse of the early days. Notions and discourse that, like photography, oscillate between nature and culture in challenging, intriguing ways, and are infused with the ambiguities and enduring echoes of a desire that forever changed our way of looking at the world.

This short essay explores the characteristic use of photographic images in Surrealism between the end of the nineteenth and the beginning of the twentieth centuries. In particular the Surrealists chose functional images with a documentary or informative purpose, decontextualising them in their art in order to raise questions and unsettle the viewer. The use of these images became a Surrealist gesture in its own right, stimulating the imagination and creating a form of poetry that generates surprise, or the ecstasy so beloved by the Surrealists. This subverts the meaning of the images, lending them added power and connotations that are both artistic and non-artistic.

If it can be said that every era has its own approach to collecting, the contemporary period is marked by a reciprocal bond with artistic practice, to the point that the two activities often overlap or even merge. Examples abound: from Joseph Cornell, who hunted down oddities to put in his mysterious boxes, to Claes Oldenburg, who exhibited a collection of sentimental items as a work in its own right; from Marcel Broodthaers, who was inspired by collecting to become an artist, to Hans-Peter Feldmann who, channelling Malraux, has long been cutting out, classifying and sticking images to create an unusual museum. Collecting is no longer just the preserve of non-artists accumulating large quantities of objects, but has become a means of expression for artists who gather things to construct works of art, inspired by Warburg’s notion of assemblage. From another point of view, collectors are artists who express themselves using images charged with symbolism that become an extension of their personas. As soon as the eye alights on them, the objects gain extra properties: stripped of their original function and knowingly combined, they interact in an organic whole that resists defacement. And thus the collection rises to the status of work of art. Eclectic, transversal and highly personal, these collections are poles apart from the closed, predestined world of museum collections. It is to this private, creative dimension that Elio Grazioli refers in his exploration of collecting, from the Wunderkammer to the collage and the assemblage: collecting not to serve a purpose, but to pursue a passion; a collection that is not a showcase but a game for aficionados who appreciate the unexpected. And this form of collecting is a practice that has much to teach the institutions, with its greater freedom and stonger urges.