Interview Gerlad Bast, David Campbell


“Art is the synapse between the towers of knowledge”

Gerald Bast and David F. J. Campbell emphasize that knowledge is more than the simple accumulation of facts. In their conversation with Robert Czepel they explain how art will revolutionize the concept of knowledge.


How relevant is art for society today? Does it serve as a necessary corrective, or is it merely a jester at the court of wealth and power?

GB: Art was always a jester at the courts of the powerful – whereby capital has replaced the popes and kings of old. And yet art has always had another function reaching beyond the circles of power. I think that at present the relevance of art can be expanded, at least in the broad middle of society. Presumably there never have been – quantitatively – as many art products, exhibitions and auctions as there are today. Aside from art experts, however, a relatively small portion of the population is affected by art. Its effective outreach should be greater.

You are not satisfied?

GB: At an art university one should never be satisfied with the position of the arts in society!

What would be necessary to improve the position of the arts?

GB: With regard to presentation, the arts are strongly limited to museums, galleries, theaters and concert halls. When people visit major cities and go to the museums, their activity is presumably dominated by touristic and economic factors. But one should not forget that the arts also have an enlightening and consciousness expanding function. We have to get the arts out of the classic venues in which they are presented.

The project “ARIS – Arts, Research, Innovation and Society” is seeking to clarify the position of the arts in society. The core of the project will be a series of books that you both will edit together with Elias Carayannis. How do you assess the position of art, Mr. Campbell?

DC: Traditionally the arts are seen as belonging to the realm of aesthetics. And yet there is another approach, which stresses the inquiring and innovative character of the arts and their function in a knowledge-based society. When one adopts this perspective, one must also assert that the arts are of eminent significance to society.

The knowledge-generating power of the arts is underappreciated?

DC: Well, twenty years ago, at least, this aspect was not seen so clearly. The concept of “arts-based research” did not yet exist at this time, and its significance is only really starting to unfold today.

What form does innovation take in the arts?

GB: The whole of art history presents a narrative of innovation. Both aesthetically and in terms of reception. Our overall objective – and the ARIS project is an important part of this aim – is to overcome the technology sector's monopolization of innovation. In the public's perception, the fact that innovation has always been closely linked to art and culture has been forgotten. In the history of the Renaissance this is readily apparent – and thus today there is a loosely organized movement operating under the title “Renaissance 2.0”. Take, for instance, the national strategy of Singapore. It is called: “The City of the Renaissance”. There is a feeling here for what is missing. We want to support this feeling with a theoretical foundation, in order to give it more weight.

How did the ARIS project originate, and how will it develop?

GB: Elias Carayannis and David Campbell invited me to contribute an article to an encyclopedia on the theme of creativity and innovation. My thesis was this: Now, after the industrial revolution, we need a creative revolution. Apparently my assertion generated a certain degree of interest. When the three of us came together in person, we soon decided that it would be a good idea to publish a book and organize a series of events on this subject.
DC: Whereby one important aspect should be kept in mind: the people participating here represent the project's global and interdisciplinary character. Gerald Bast is Rector of the Angewandte in Vienna, while Elias Carayannis, born and socialized in Greece, is now Full Professor at George Washington University in Washington, DC. We are seeking to bring together artistic, economic, social and political perspectives, and we are exploring the concept of “innovation” from different angles.

GB: Of course the three of us are not going to execute this project alone. The idea is to invite other people to make contributions.

For you personally, what is the most important question that could be answered by this project?

GB: In my opinion, the project's main objective is provocation. We are engaged in a balancing act: on the one hand, art students at the Angewandte should be prepared for future participation in the art market; on the other hand, they should also question this market's operation and its dominance. I am not against the market, but art should also have a strong effectivity beyond the economic sector.

DC: Today, Science Studies emphasize the pluralism of knowledge forms, whereby the “democracy of knowledge” is a widely discussed issue. Art represents a new and radical element in this area, and it can increase this heterogeneity. I think that for many people the arts are not yet firmly established as a landmark on the map of knowledge production. There is going to be some interesting input here. Furthermore, we must free our thinking from the primacy of economics and from the focus on growth in quantitative terms. To put it another way: the economy is too important for us to just leave it up to the economists. We need more interdisciplinarity.

When is the first book in the ARIS series scheduled for publication, and how many will there be in total?

GB: The first is appearing in May, and it will outline the basics of the project. The first nine volumes will address widely ranging themes including art and crime, creative autonomy, linguistics and innovation, “crowds”, creative economy etc.

Regarding the concept of “knowledge production” – a quote from Polish artist Pawel Althamer: he states that “Artists are people who don't have a fixed location.” Isn't “not-knowing” more the true realm of art?

GB: One could also interpret his statement in another way. Adorno once said: “Art is the steward of utopia.” The “ou-topoi” [Greek, literally “not-places”] are the places that do not exist. If you look at it from this perspective, the artist's central activity is the search.

DC: Personally I do not find that “not-knowing” is so relevant in this context. A short time ago I saw a documentary about Mark Lombardi, who depicts political power structures as sociograms.  The interesting thing is: after 9/11 a representative of the U.S. government went to one of his exhibitions to learn more about society through his network representations. At least that is how the account goes. Earlier, one probably would not have seen very many connections between art and politics of this sort.

GB: That is certainly true, but I would go even farther. We live in a culture of answers, with science suggesting that “We explain the world.” Art takes a fully different approach. The arts do not have the function of explaining the world, but of questioning reality and creating new realities. The present explosion of knowledge does not necessarily imply epistemic progress. Knowledge also needs association and internal linking, and the arts could play a key role here. Art is the synapse between the towers of knowledge. Association is an intellectual power resource, and art is its center of excellence.

One might see that as a historical joke, considering that the sciences emerged from the medieval Faculty of the Arts.

GB: But remember, it is not a matter of scientifying the arts. And science should also not try to explain art. Arts-based research is not scientific research – only when both fields work together does something new arise.

The old dictum that art is for the beautiful and science is for the true is no longer valid?

GB: Actually I don't think that this division ever existed. Both the history of art and the history of science were in no small part histories of errors. And yet there is one difference: in science a new theory replaces the old one. The heliocentric model replaced the geocentric model; Newton was supplanted by quantum mechanics, and to some degree even invalidated. It is different in art history. Warhol did not invalidate Paul Klee, and Francis Bacon did not relativize the significance of Michelangelo.

By the way, aesthetic argumentation is not unusual in theoretical physics either. A simple and beautiful theory is more likely to be considered a true theory.

GB: Not only in physics. The German brain researcher Wolf Singer once wrote: “I know quite well when a theory is right or wrong. A theory that is right is aesthetically appealing.” The notion that science only happens in the head and art in the heart is simply not true. Edward Wilson, one of the founders of sociobiology, writes: “A good scientist must work like an accountant and think like an artist.”

DC: Can one and the same person be an artist, researcher and scientist? And what would this imply for everyday practice? If this is possible, then we are advancing and progressing toward very exciting times.

Imagining that you could see into the future: How would that transform the academic and university landscape?

GB: We need excellence in individual disciplines – that is beyond question. But the architecture of the curriculum also needs space for the synapse function, for links between disciplines. This could be facilitated by a degree program for basic research, centering on creative abilities and the bridging of preexisting thought patterns. Here art would, alongside its traditional tasks, occupy a new role: as a mediator between the disciplines.

DC: Not only the universities would be transformed. The concept of “cross-employment” sees a future in which people can work part-time for two completely different organizations (but at the same time). One organization, for example, might be concentrated on basic research in an academic setting, while the other organization (or company) could be purely practice-oriented. That would make room for new thinking, and it would also radically change the way we see economics.

The new director of the Institute for High Energy Physics, Jochen Schieck, says of his discipline: “What we are doing her is culture.” The self-image of science seems to be changing as well.

GB: At least it is interesting that the sciences are using the idea of culture to legitimize major investments, after the motto: “We are saving the world.” This self-confidence is missing in the cultural sector. Artists would be equally justified in assuming this stance. But when they do, they always do so with a certain pang of guilt.

It would be better to see art not as a luxury, but as an essential, perhaps even as an essential resource that is necessary for survival.

GB: Absolutely! And in the end, art is what survives civilizations long after they have gone.