王海元

Recommendation for Wang Haiyuan

王海元在2004-2009年間持續拍攝青海的一位啞巴、智障者小路（路建業），我在長時段的原始錄影素材中，僅看到過一次路建業試圖放飛他自己製作的風箏，但是放飛失敗，為他熱情的破滅預作了伏筆。《小路的風箏》是一部具有觀念色彩的紀錄片，真實紀錄路建業在2004-2009年間的狀態變化。路建業後天的生理缺陷，反而使得他的表情和動作比正常人更加自然生動。王海元在剪輯中非常重視對路建業數種習慣性動作的呈現，因為動作是路建業急切表達內心的最佳方式。路建業5年間的動作轉變，顯示出他從最初的理想滿懷到最後熱情盡失的過程。王海元的作品提示出：社會中不正常的人的毀滅，並不是由於他們走向了虛無主義，而是社會沒有提供堅固的價值和信念給他們，路建業是一件犧牲品，他沒有活在我們的社會中。

—段君

Wang Haiyuan kept on filming Xiao Lu (Lu Jianye), a dummy and mentally retarded person lived in Qinghai from 2004 to 2009. In the long original video material, I see only once that Lu Jianye tried to fly a kite made by himself, but failed in the end, which served as a foreshadow for his disillusioned passion. Xiao Lu’s Kite, a documentary with concept, records Lu Jianye’s changes from 2004 to 2009 authentically. His physiological defects make his facial expressions and actions even more natural and vivid. While editing the video, Yang Haiyuan pays much attention to the presentation of Lu Jianye’s various habitual movements, for movements are the best ways for Lu Jianye to express his feeling. The change of the movement in the past five years indicates the process that at first, he was full of hope, but gradually, the hope disappeared. Wang Haiyuan’s work suggests that the ruin of the abnormal people in our society is not because they themselves adopt the nihilism, but because the society does not provide them concrete values and belief. And from this point of view, Lu Jianye is anything but a sacrifice that does not truly live in our society.

--Duan Jun

楊健

Recommendation for Yang Jian

《來自文革時代的歌》（錄影）是楊健偶然在廈門中山公園錄下的，片中的老人旁若無人地唱著文革時代的歌曲。對未曾經歷文革的青年人來説，理解文革的瘋狂顯然是很困難的事情。選擇楊健《來自文革時代的歌》參加《2010青年批評家提名展》的原因在於，我覺得當前無論是在藝術界、批評界，還是在生活界，青年與長者之間缺乏溝通和理解。儘管我對人與人之間的溝通和理解並不抱很大的希望，因為我崇尚存在主義的名言——他人即地獄，所以《來自文革時代的歌曲》實際上還是與我的主張具有一致性：人應該得到自由，如果在文明社會中找不到無拘無束的人身自由，那還是去追求自由的心靈世界吧。

—段君

Songs from the Times of Cultural Revolution (a video) was recorded by Yang Jian in Zhongshan Park in Xiamen accidentally, in which the old men were singing songs from the times of Cultural Revolution as if no one else was there. Obviously it is difficult for the youths who do not experience the Cultural Revolution to understand the fever at that time, therefore I recommend this video to be presented in 2010 Nomination Art Exhibition for Young Critics. The reason lies in that I feel at present there is a lack of necessary communication and understanding between the youths and the old men, in the field of arts and critics as well as in our daily life. Actually I advocate a famous saying of existentialism: “Hell is other people.”, so I do not have much hope for the inter-personal communication and understanding. Viewing from this point, Songs from the Times of Cultural Revolution is consistent with my opinion: human beings need freedom. And if we cannot find unconstrained individual freedom, let us just pursue a free mind.

--Duan Jun

尹朝陽的繪畫能激發批評家的詩意，但當批評家描述尹朝陽作品的文字並不足夠詩意、但又試圖達到詩意的時候，文字反而給人以東施效顰的感覺。我知道尹朝陽對毛澤東保留敬意，我既不同意對該敬意表示反對的做法，也不同意批評家為該敬意進行的辯護，尹朝陽對毛澤東的敬意出自他個人的經歷和情感，無可厚非。我認同尹朝陽的繪畫，是因為他的繪畫或畫面所具有的強度。記得最近一次我的讚嘆，是看到他2007年用轉圈的方法畫的佛像，佛在巨大的漩渦中更加平和鎮定。尹朝陽的繪畫是能量從內部的噴涌，尤其是滲血的人，讓我覺得滲血的人

是人的真正面目。

段君

2010年5月11日

Yin Chaoyang’s painting can make critics poetic. When critics describe that the words in the paintings are not poetic enough but tries to be poetic as well, their description looks like an imitation of Yin Chaoyang’s words. I know Yin Chaoyang still respects Mao Zedong, and I do not think it is sensible enough either to oppose or defense that respect. I only feel natural for Yin Chaoyang’s respect due to his own experience and emotion. I identify with Yin Chaoyang’s painting because of the intensity. Recently I saw a figure of Bhddha painted by him by a method of circling in 2007, in which the Buddha looks even more placid and calm in a huge whirlpool. And this painting made me admired. Yin Chaoyang’s painting is like a sprout of energy from inside, and I personally prefer the image of people with their blood oozing from the wound, which I think is the real features of human beings.

Duan Jun

May 11, 2010

張耒

Recommendation for Zhang Lei

張耒繪畫中最打動我的是他作品中的憂傷感，造成憂傷的原因可能是他在畫中營造了很好的時空距離：即便畫的是眼前景物，卻也仿佛離現世很遠。所以他不是一個為了影像而影像的影像畫家，也不是一個為了把畫面畫虛而畫虛的畫家，他畫虛是為了製造時空的距離感。我一直認為影像繪畫作為一種視覺特性有其合理性的存在基礎，但前提是畫家必須要考慮清楚：為什麼要畫虛？張耒以前畫過一批《永不消失的靈光》，其中一部分畫的是清末民初的舊照片，他試圖固定住靈光、固定住時間的即時即刻，由此可見，他的作品是在討論繪畫與時代的關係，更具體而言，他討論的是繪畫是否還留得住轉瞬即逝的視覺與情緒？

—段君

It is the sense of grief in Zhang Lei’s painting that touches me most, and the cause of the grief may be the creation of the excellent space-time distance in his painting: the objects seem far away from the secular life even though they are just before your eyes. Therefore his purpose is not just to present the images, and he will not pursue emptification on purpose -- only to create the space-time distance. As far as I’m concerned, the photographic panting, as a visual characteristic, has a reasonable ground for its existence, while the premise of which is that the painter must consider this question: why emptification? Zhang Lei used to paint a series of paintings called Halo Never Disappears, some of which are paintings of some old photos in late Qing Dynasty and Early Republic of China. In these paintings, Zhang Lei ties to fix the halo and time. So we can see that he wants to discuss the relationship between the paintings and times through his works, or more concretely, discuss the question that if the painting can make the passing vision and emotion stay forever.

--Duan Jun

向京

Recommendation for Xiang Jing

向京以極度細膩的雕塑手感與繪畫性著色手法，賦予傳統雕塑語言以全新的表達力，將處於特定狀態下、符號化的女人，尤其青春期少女，塑造為一種精神自足的觀念表達，在保持藝術感官感染力的同時，實現了再現性寫實雕塑向主觀化表達的當代轉向。她的作品，在敘述結構上打破自身封閉性，通過所塑造人物的動態與環境處所關係，形成第三方在場狀態，實現了作品語義在觀看時的開放性。應該説，向京的作品在符號表述、語言表達、結構表現三個層面上，實現了對傳統雕塑的改造與轉換，是將傳統技術化藝術推向當代的成功典範之一。

——杭春曉

Xiang Jing endows the traditional sculpture language with brand new expression ability with an extremely subtle style and a painting coloring method, and makes symbolized women in a certain status, especially the adolescent girls, a concept expression with spiritual self-sufficiency. Therefore, her works manages to maintain the appeal of artistic sensory and indicates the modern trend from the reproductive realism sculpture to the subjective expression. Her sculpture breaks the closure of the narrative structure and forms a situation of a third party’s presence through creating the relationship between the dynamic state of the people and the environment they live in, thus attaining the openness of semantics when the audiences view her works. And it is reasonable to say that Xiang Jing’s works realize the reformation and transformation of the traditional sculptures from three levels of notation, language expression and structure manifestation, and can be viewed as one of the examples that make the traditional arts being accepted by modern viewers.

--Hang Chunxiao

黎薇

Recommendation for Li Wei

黎薇的雕塑具有一種表達的乾淨與直接，沒有多餘的修辭。她將所有精力集中在具有病痛感的少女身上，或許是出於一種自我體驗的痛感，她習慣放大此類病痛的因素，從造型、著色乃至細節處理上強化這一主觀經驗，從而將所有語言細節直接呈現為視覺上對於觀者的侵略與觸動，並以此形成她試圖表達的某種不安、緊張，抑或懷疑的精神質地。就此而言，相對很多年輕藝術家追求所謂意圖表達的流行圖像，黎薇向我們再次表明瞭藝術的魅力，並非形式上的花哨，而是源於一種視覺上的乾淨、直接。

——杭春曉

Li Wei’s sculptures are clear, direct and simple and focus on the description of delicate young girls. Perhaps according to her own experience, she is used to amplifying the elements of ailment and strengthening this subjective experience through the sculpting, coloring and treatment of details, thus making all the language details a presentation of visual invasion and touching of the viewers, and expressing such emotions as uneasiness, nervousness or suspicion that she always desires. And in this respect, compared to many young artists who prefer to pursue the popular images of the so-called intension, Li Wei shows us the glamour of art, which does not originates from a fancy form, but from a clear and direct vision.

--Hang Chunxiao