“共谋”

多媒体行为艺术展

学术主持：   朱其   

策展人：       刘国鹏 

时间：          2009年12月12日～12月26日

展览空间：   其他画廊

展期：          2009年12月12日～2009年12月26日

开幕：          2009年12月12日15:00～17:00

参展艺术家：陈卫群、高伟刚、李心沫、满宇、清水惠美（日）、吴小军、杨志超、于伯公、游浩、张琪凯
 
“共谋”源于建构某一“共同世界”的认同、设计和努力。无论这一建构是被动的参与还是主动的营造。

“共同世界”有时表现为具有群体特征的共同体，如民族、国家、宗教团体或某个戏曲爱好者协会，有时则体现为带有普遍性的存在形态，如网络、消费主义、现代化等。

“共同世界”不必然等同于“普遍世界”，后者能够在意义和价值层面释放一种强规定性，并对其他有关的一切活动和观念构成约束、克制或影响。无论是西方中世纪的神权政治，中国历史和文化心理中的“天下”传统，帝制时代的儒教意识形态，文化大革命时期对无产阶级和共产主义的狂热叙事，均可以理解为对“普遍世界”的建构努力。

而“共同世界”则被迫接纳世界之被给定这一既成事实，“共同世界”以容许差异性存在和对一般性自由的共享为前提，它像一个夜空，不因为一束焰火的瑰丽而排斥其他焰火的升空和绽放，因为，它根本无意追求一个意义领域的一揽子解决方案，倒毋宁说是一个多元存在和复数诉求的集合体。“共同世界”是一个主人缺席的世界，宛如各种力量此消彼长，盲目涌动的大海；又像是一张永远无由完成的工程蓝图，为一个没有最终发展形态的设计思想所延耽。

因此，它既鼓励共谋，也启迪私欲的煽风点火。比如眼前这个生龙活虎而又让人垂手无力的世界。

“普遍世界”之被转化为“共同世界”，源于普遍性的解体，和试图包罗一切的、患上巨人症的宏大叙事的贬值。

普遍世界的崩溃伴随着价值诉求多元的“共同世界”的崛起。绝对命令分蘖为相对主义，从而对一切信任持保留态度。人们普遍不再信仰任何东西，却听任既有的一切一如既往。人们在变本加厉的虚假（想想铺天盖地的广告）、软弱（如体制的强力给个人自由划出的有限空间）和夸张（如美国大片对人类末日的想象）中吃力地嗅着绝望的气息，却又在相同的意义上期待一种社会的公正或正义能够带来尘世的拯救。

但是，虚无主义已然成为这个时代的致命疾病，无论是唯科学论、实证主义还是类似马克思主义这样过时的社会改造理论，或者今日弥漫全球的消费至上的人生享乐观念，和无神论一道，它们不过是对无信仰的信仰，其实质不过是一种毫无新意的虚无主义，无法承担一种新的积极的信仰。

这是一个虚无主义狂欢和为之大唱赞歌的时代。“普遍世界”之意义的没落，恰恰为虚无主义这只凤凰提供了涅磐所需的必要燃料。

一方面是对商业 、市场 、权力、知识等工具理性和实用价值的崇拜，另一方面则是对其对立面——精神、文化、正义和信仰等生命价值的建构，这就是“共同世界”的生殖逻辑，它分身在消费主义、网络、全球化、和谐社会、市场经济、公民社会、后殖民主义、G20集团、亚太经合组织等共同体和共同诉求之中，任由此起彼伏的“共谋”缝合起一个个看似完整，实则疑窦丛生的世界。

照耀在现时代人们身上的这缕摇曳不定的光芒，早在一个世纪前就已被尼采所窥见——“不确定性为这个时代所独有：没有什么立足于坚固的基础，立足于最切己的坚定信仰，人们为明天活着，因为后天已非常可疑。”

《共谋》试图展示生活在“共同世界”的艺术家们如何通过作品表达贯穿这一世界的种种“共谋”。 

                                                                                                   ——刘国鹏


  
  
  
 

"Conspiracy"

Multimedia Porfermance Art Exhibition

 
 
 
Art Director:   Zhu Qi  
Curator:           Liu Guopeng        
Space:              Other Gallery
Duration:         December 12th, 2009--- December 26th, 2009
Opening:         December 12th, 2009 15:00~17:00
Artists:            Chen Weiqun, Gao Weigang, Li Xinmo, Man Yu, Megumi Shimizu, Wu Xiaojun, Yang Zhichao, Yu Bogong, You Hao, Zhang Qikai 

  
Opening and Performance time: December 12th, 2009 15:00  

“Conspiracy” originates from the identity, design and effort of constructing a certain “Common World”, whether this construction is passive participation or active creation.

The “Common World” sometimes manifests itself as communities with group identity, such as nations, countries, religious groups or certain associations of opera enthusiasts, while sometimes, it manifests itself as the existence with a universal nature, such as the internet, consumerism and modernization, etc.

The “Common World” does not necessarily equal to the “Universal World” ; the latter can release a kind of strong prescription in the dimension of meanings and values, and confine, restrain, and influence the other related activities and consepts. Whether the theocracy of the medieval Western World, the “world” tradition in Chinese history and cultural psychology, Confucian ideology of the imperial era, or the fanatic narrative of the proletariat and communism during the period of the Cultural Revolution can all be understood as the effort to construct a “Universal World”.

The “Common World”, however, is forced to accept the fact that the world has been prescribed. Its premise is to allow the existence of differences and to share the general freedom. It is like a night sky which would not exclude the launching and blooming of the other fireworks because of the magnificence of a single fireworks, because it has no intention of pursuing a general solution in the dimension of meanings. It is better to be defined as an aggregation of multiple presence and complex demands. The “Common World” is a world without a master ; it is like an ocean in which various forces compete with each other and surge blindly ; it is also like a never finished blueprint which is delayed by a designing theory that has no final form.

Therefore, it both encourages conspiracy and enlightens the inflamantory acts of selfish desires, like the world in front of our eyes, which is lively and which makes people feel powerless.

The transformation of the “Universal World” to the “Common World” originates from the disintegration of universality and the devaluation of the grand narrative which tries to include everything and which suffers from gigantism.

The disintegration of the “Universal World” synchronizes with the rise of the “Common World” with multiple demands of values. Absolute commands become relativism, and all beliefs are doubted. People generally no longer believe in anything, but allow things to be as it has been. In aggaravated falsity (think about the overwhelming advertisments), weakness (for example, the limited space for personal freedom allocated by a powerful system), and exaggeration (like the imagination of the doomsday for the human species in the American movies), people difficultly breathe the desperate air, but in the same sense hope that a kind of social equality or justice can bring about the earthly salvation.

However, nihilism has already become the deadly disease of this age. Whether scientism, positivism, or the outdated theory of social transformation like Marxism, or the pleasure-seeking concepts of life that attaches greatest importance to consumerism and that overwhelms the whole world nowadays, and the atheism, are no more than beliefs of non-belief. Their substance is merely a kind of nihilism without any novelties, and they are unable to assume the role of a new and positive belief.

This is an age for the carnival of nihilism and the age sings the praises for it. The disintegration of the “Universal World” has just provide the necessary fuel neded by the nirvana of the phoenix---nihilism.

One aspect is the worship of rational tools and practical values such as business, market, power, and knowledge, etc., while the other aspect is its opposite---the construction of the values of life such as spirit, culture, justice and beliefs. This is the reproductive logic of the “One World”. It disperses itself in the communities and common demands such as the consumerism, the internet, globalization, the harmonious society, market economy, civil society, postcolonialism, the G20 Group and the Asia-Pacific Economic Cooperation, etc., and allows the competing “conspiracies” to stitch up some seemingly complete but actually doubtful worlds.

The strand of flickering light shining on the modern people had already been glimpsed by Nietzsche a century ago.

---“Uncertainty is unique for this age : nothing is based on a solid foundation or based on any firm belief which suits oneself best ; people live for tomorrow, because the day after tomorrow is already very suspicious.”

 “Conspiracy” tries to show how the artists living in the “Common World” express through their works the various “conpiracies” which overwhelm this world.

                                       --Liu Guopeng