Installation view of 《Aesthetic Sense (美的感覺)》 © SNUMoA 

On Aesthetic Sense

“Nobody sees a flower, really.”

What does it mean to “sense”? In Korean, the word for sense—gamgak [감각(感覺)]—is a combination of the two core acts of perception: gam, which means to feel or be emotionally moved, and gak, which means to realize, be aware and reveal. Therefore, to sense is to feel the objects and stimulations of the world with one’s eyes, nose, ears, tongue and skin, and to know this intellectually.

On the other hand, the English word “sense” is shallow or light in terms of meaning compared to the Korean word “gamgak.” This is so in two aspects: first, its physicality, and second, the synchronicity of “gam” and “gak”—in other words, the simultaneousness and horizontality of the two elements. This also applies to aesthetic sense, which is the basis of aesthetic judgement.

Compared to thinking, seeing embraces much more at the same time. Visual sense is a fuse that ignites emotion. When we see a certain object, all our senses awaken from sleep. “The eyes are exceptional in symbolic, aphoristic and multifaceted perception... Though something may not seem extraordinary to others, those who stand before it experience an eruption of emotions.” The reason one’s heart does not become hot is because he is unable to see, really. And we do not see really. Georgia O’Keeffe says, “Nobody sees a flower—really—it is so small it takes time.”


Misuse and Confusion of Sense

The bias and misuse of sense became a problem for the modern intellectual system as a whole when Rene Descartes excluded sense from philosophy. Earlier, of course, there was Heraclitus, who referred to sense as a characteristic of the savage’s soul, and Plato, who said it would be better to get rid of our eyes and ears in order to gain wisdom about existence.

In 1641, Descartes wrote in Meditation that all senses are easily susceptible to error; that in particular, understanding through seeing is often limited to superficial perception; and therefore that one cannot reach the essence through the visual sense alone. For Descartes, the primary object of doubt was the senses. Descartes’s error was to divide mind and body into two separate parts.

In that moment, thought on the living being became impossible. The modern focused on authenticity and essence; however, it was authenticity without body, and essence without meaning.

Now the pendulum has moved to the other end. Gilles Deleuze’s ‘The Logic of Sensation’ brought about another misunderstanding of sense. It is a more contemporary misunderstanding that claims to decipher Cartesianism. Deleuze separated sense from the soul and stuck it onto a protein lump. In terms of dichotomy, it is a repetition of classical philosophy, and almost a tautology.

This time, however, it is not reason but the body that is idolized. Nothing about it is less disgusting than classical philosophy. For Deleuze, sharp aesthetic sense is the rapid degradation of the being to the body (corps), then again the body to meat (viande). Francis Bacon was the archetype.

Installation view of 《Aesthetic Sense (美的感覺)》 © SNUMoA 

Aesthetic Sense

Unlike the bias endlessly instigated by the philosophy of reason, sense is not limited to feeling or emotion. Sense is attached much more closely to the soul than is the realm of reason. All the eyes do is to gather light. Scenes from a dream, vivid memories... all the things that we see are events taking place in the brain. A certain “seeing” is a genuine event that awakens our souls from deep sleep. Due to such characteristics, sense becomes the essence of art.

“Above all, you must understand how your most inner parts move. Where do your five senses get their life and energy from? It is from your soul. It is your soul that supplies life and energy to your five senses.” (Harold O.J. Brown)

It was with this energy that William Blake felt “the immense world of delight, which cannot be known through the five senses,” as he gazed at the birds that "cut the airy way." Sense “connects humans with non-humans, a soul with his many relatives, an individual with the universe, and all life on earth.” Even in cases where this method appears strange or bizarre, it is more precise than any math. Though we occasionally fall into melancholy, the senses are elegant, precise and mysterious.

Shim Sangyong (Director, Seoul National University Museum of Art)


Media: Around 110 works including paintings, moving images and sculpture
Artists: Kim Yong Sik, Kim Hongjoo, Park Keun Ju, Park Yunju, Park Jaehun, Yeom Ji Hee, Won Seoung Won, Yoo Hwasoo, Lee Naha, Lee Sang Yong, epäro, Jeon Kabin

References