Fernandez, Sunshine Bernadette R.

PHILO 27 – G

The works of art are not mere ordinary objects. They must not even to be
used, consumed nor exchanged. Rather, they are to be heard, seen, read and
appreciated. They have also this “characteristic” to shine or standout in public.
Since they are not to be utilized by men and are almost spared from the adverse
impacts of natural processes, then their stability is greater than any tangible
products; they are more durable and more likely to survive longer in this world
than things that are frequently used such as tables and chairs. Art objects have
proven that their relevance and permanence did not just remain in a particular
historical context but across time and space.

Furthermore, to attain the proper place for art objects, they must be
excluded discreetly in the context of ordinary use objects, be removed from the
demands and desires of men, and must have less contact to other things. Thus,
art objects are not to be treated as mere commodities; they must not be judged
or seen from a strictly utilitarian point of view. Instead, they are to be valued as it
is; they need not to be reduced in a certain perspective or concept in order for
them to be treasured.

Moreover, the significance of the works of art is they have proven that
immortality can be achieved in this world and in this rectilinear life. This immortality
means not the immortality of human soul or something related to religious
immortality but rather refers to the works of mortal human beings. In addition to
their significance is their distinct characteristic of memorability. In order for
something to last a long period of time, to have an outstanding stability, it must
be transformed into a work of art. It is because the works of art have this attached
characteristic of remembrance and/or recollection which determine their
permanence in this world.

The stability of art objects have is through the help of reification and is even
more than that—transfiguration and/or condensation. By these processes, art
objects are not just considered as thought things but as being things—they have
become tangible. Through the help of the writers or historiographers, painters or
artists, and monument-builders or architects, the works of art are made possible
and are not just futile after all. Through reification also, the homo faber makes
tools that would ease the toil and pain of animal laborans, provides a reliable and
durable home for men to flourish—to act and speak, to reveal and/or disclose his
unique identity. Hence, reification plays a vital role to erect a world that is fit for
the animal laborans, homo faber, and the man of great words and deeds.