< Smell of Blood >, Drawing, 1998

	Making Events through the Combination of 'Actings' and Making Individual Micro-Histories from the events
	mmmWe live in an era where our duties and tasks are unclear. When the world is going to chaos in front of our eyes, how can a human being think about himself/herself and death? When the world is in chaos, when nothing means anything, how is it possible to do something? My work is about the human condition that can sustain an attitude of intentionality without conditions of outer motivation. In other words, the question is how to acquire the energetic spirit of progress that the avant-garde showed us in the past, without unique meaning.
	mmmThe analysis of the attitude of intentionality was carried out in a chain of concepts based on my work and intention. The chain of concepts took place according to an axis of situation-acting-event-history-meaning. But before that, we must define the limit of the narrator who is making this narration. There are two sides to such a limit. One is the position of the subject of narration and the other is the viewpoint of the object of discussion. The condition of the narration subject can be described as "infinity with an end." The subject as "infinity with an end" is the becoming. The limit of the subject moves together with the subject like a shadow. This subject is a subject who has overcome the subject-predicate form. Among such subjects it is the situation and environment as an object that is a target for discussion. It is an object as an aggregate of concept and memory.
	mmmThe situation is a condition indifferent to the human, such as nature. What I tried against the situation was to create meaning form this indifferent situation. The process in which intension interferes with the indifferent situation to create meaning, can be seen in the formation of meanings in religious rituals as well as mythology. In my work, the process considering a situation as an object and manufacturing it, was done in a drama-like fashion. Signification of the indifferent situation was the first reaction that came to me, who wanted my work to take place directly form the nature.
	mmmBehaviour is a general term for an organism's muscular and secretory reactions against stimulation. Conduct is behaviour with subjective meaning added. Expressive conduct can be divided into performance and "acting." Performance is media for the actor to realize the author's intention. "Acting" is a piece of the lives of the performers. If a performance is action to fulfill a given objective, "acting" is dissolution form conducts formed by existing norms. In other words, "acting" is a behaviour before conducts become articulated as "one" action through an internal causal relationship. To me, "acting" is a source provided by life that enables me to reconstruct the meanings given to actions by existing social norms. For example, I climb a ladder. Here, "I climb the ladder" is a set of behaviors, and will become conduct if subjective meaning is added. And when the status of the subject remains as a function without fixed subjects, and "I climb the ladder" is carried out for a expressive purpose, that is a performance. Regardless of whether there is an objective or not, when this is already a part of life absorbed in a normative context, when it is dissolved into a state right before differentiation occurs, it becomes "acting" as a citation of "-climb." My work is to collect and recombine such "-climb"s.
	mmmThese ‘actings’ get together to make a new event. An event is something that happens. And we especially call something an event when there is some significance to it. To me, an "event" is a story of the lives of the performers constituted by the pieces of life. Thus, my work is to collect and recombine actions already made into norms in life, to give them new significance. In other words, it is "making events" through the combination of "actions." Such interest in events began with a question about people's attitude of intentionality. (A human is a limited being running toward death. What is the purpose of life for such a limited being? Why does one live? We must answer this question with life itself, by living. The question we must answer now is how we are going to live. This is not trying to avoiding the question "why do we live" and changing it to "how are we to live," but rather restoring the former question into the latter. Such ontological restoration can be accomplished by the interaction between the individual and universal. The reason for such restoration is because there is a need to observe the signification process within the being carefully in order to maintain the humans' attitude of intentionality without assuming a transcendental being. )
	mmmTo share the significance of an event with someone else, we have to relay on historical methodology. This is because events gain significance through historical interpretation. But the history I am referring to is not history as a "giant discourse," but a "small discourse." It is a micro-history of small things outside the boundary of significance. And the history in my work is the micro-history of personal micro-histories. The question about individuality is included here. Micro-history is a history as a narrative, and something about the narration subject is melted in that micro-history. Thus, it is effective to use the narrative form to represent the human being within time.
	mmmMy work that follows the axis of situation-acting-events-history-significance is still in progress. At present, I am trying to liberate myself from the "point of view." A landscape painting shown from a certain point of view, inevitably creates the visible and invisible. I am planning a hypertext as a tool to make the visible and invisible, the said and unsaid, co-exist.
	mmmThrough such trials, what I ultimately want to experience is the feeling of being. In a situation where signification is impossible, significance that enables an attitude of intentionality in a subject, is not only part of one's inner self, but also a very private, and at the same time, external phenomenon that cannot be formed outside the relationship with others. In conclusion, this process is part of an effort to retrieve oneself.
	mmmAs Bertolt Brecht once said, a human producing oneself is art, and that is life.