Connecting with the ineffable in times of flattening
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- Alex Beth Schapiro, The Third That Remains: Rituals for Patients I Never Met
- Alexandre Sorokin, Noë / Red Cloud: An Apophatic Artistic Research Project
- Dr. Ally Zlatar, Worshipping The Porcelain Throne; Apophatic Autoethnography and Eating Disorders
- Asana Hues, The Significance of Insignificance
- Béatrice Machet, Paul Auster-apophatically-
- Bob Kalivac Carroll, Disruption and Apophasis: Ineffability and the Object Conundrum in Nonobjective Abstract Visual Art
- Caitlin Gilson and Carol Scott, A Conversation on Color: Poetry and Painting as Image, Glimpse, Moment
- Caitlin Mary Margarett Sørensdatter, The Fruits (Solastalgia in Skønvirke)
- Chandni Dhanesh Jeswani, What the City Refuses: Apophatic Cosmology and Structural Illegibility in Varanasi
- The Coven Collective: Chaelim Lim, Dima Mabsout, M. Maybee Salters, Nicole Sarmiento, and Tyler Rai, [Picking up shells amid a tsunami] 쓰나미가 밀려오는데, 조개나 줍고 있네.
- Daniel Martin and Dr. Marty Tomszak, Souls Moved by Intelligent Energies: Practice-Led Iconic Research and the Apophatic Theology of Pseudo-Dionysius the Areopagite
- Denise Gawley DMH MSN RN, Standing in the After
- Denise Gieseke, In the Movement of Dissolution
- Diana Rojas, Query v2; Subject to the Immaterial; Surveying the Messenger 1 & 2
- ELAWIATR, What Is Art – Apophatic Language in Fracture
- Eliza Swann, The eyeless mind
- Pr. émérite Emmanuel Gabellieri, L’expression et l’inexprimé
- Dr. Evgenii Matveev, Apophatic representation of Russia in Russian poetry
- Faizaan Ahab, Move
- Frank Smith, Les Films non exécutables
- Gabriel Figueroa, Chiesa
- Giulia Taurino, Ceci N’est Pas Une Archive: Negative Metadata and the Apophasis of Digital Records
- Dr. Gitanjaly Chhabra and Dr. Kathleen (Kaye) Hare, What Remains Unsaid: Apophatic Erasure in Academic Life and Luminous Edge of Absence
- Hamid Roslan, The Encounter
- iris yuting zeng, The Knot Before Language
- Ishita Dharap, Lossyness: Negotiations with what Routinely Escapes
- Jennifer Toriello, D. Litt., Held by What We Hold: Apophatic Weight and Embodied Practice in The Magic Hour
- Kaleb Ostraff, Touchpoints for the Ineffable
- Karin de Weille, Undone (spoken words)
- Keiran Dugan, Against Immediacy: Fictional Mediation and Apophatic Representation
- KPrevallet, Nothing Erased But Much Submerged
- Dr. Kythe Letitia Heller, S
- Dr. Laura McCullough, Compassionate Curiosity, Apophatic Storytelling, & the Healing Imagination: The Coordinates of Being
- Leslie N. Polk, peace, Colleague #2
- Dr. Lily Filson, The God in the Grotto: Renaissance Automata, Theurgy, and Apophatic Practice
- Marco Nieli, EKPHRASIS I, 121 ecphrastic carmina); EKPHRASIS II, 128 ecphrastic carmina in the 4 styles, with some haiku
- Martin Lenclos, Perception Is the First Creative Act: Toward an Apophatic Reading of Design for Nothing
- Martin Robb, Embracing the unknown: researching the hidden life and enigmatic art of Theodor Kern
- Mayson Taylor, 16 SHOWINGS Toward a Feminist Apophatic Art Practice
- Merel Thijs, On the colours of being: onto-teleological considerations on the artistic-creative process; With closed eyes open: portraits of the mind unwinding
- Mike Petrakis, Arteryficial Intelligence
- Nadine M. Kalin, What Is Withheld Does Not Lack: Waystop Pedagogy as Earth Scores in the Critical Zone
- Natalia Espinel and samantha shoppell, Un/wrapping Vulnerability
- Noelle Derksen, Apophasis and Trans Abstraction
- Radmila Djurica, Body in the Glitch
- Sarah Tarkany, Reticulated Silences
- Smita Sen, High Voltage: On The Heart, Defibrillation, and Competing Philosophies of Medicine
- Sophie Auger, third-image-archive.net
- Stephanie Smit (Giek), Soul Constellation Map — An Interactive Archive of Recurring Identities Across Time
- V.E. Haddad, the feeling when; Dream Commons
- Wayne Adams, Cloud of Unknowing
- William Franke, Desert and Sea: Apophatic Land/Sea Scapes
- Merel Visse
- William Franke
- Ryan Woodring
- Béatrice Machet
- Sarah Travis
- Enaiê Azambuja
- Sarah Tarkany
- Peter Kline
- Kythe Heller
- Cailtin Gilson
- Chelle Stearns
Merel Thijs
On the colours of being: onto-teleological considerations on the artistic-creative process
This paper develops a philosophical conceptualisation of the artistic-creative process, drawing on painting practices and painters’ writings within traditions such as Western abstract expressionism and classical Chinese landscape painting. It approaches artistic creation as a process grounded in a state of not-knowing. An openness that invites the unknown and allows for the emergence of form and meaning. The analysis engages with a range of philosophical and mystical traditions, including classical Chinese philosophy, Sufism, and Christian mysticism, in order to articulate a set of key concepts - emanation, absorption, emergence, and emancipation - that structure artistic becoming. Through a philosophical reading of painters’ writings (including Bazaine, Cezanne, Verdier, Shitao and others), the paper argues that the artistic process carries an inherent ethical dimension, understood as a moral necessity embedded within creation itself. Within this framework, creative activity is understood as a process of becoming in which the invisible becomes visible, and the imageless image comes into actuality. Colour and form arise in precise relational moments, while matter (canvas, ink, pigment, and paper), light and colour constitute an existential condition of artistic emergence. The hand participates in a continuous movement of giving and receiving, within which movement itself becomes formative and harmonising. The paper ultimately proposes the concept of inner resonance as a way of understanding relationality within the artistic process, wherein perception and creation continuously shape and transform one another. In this sense, the artistic-creative process can be understood as a science of life: a disciplined yet spontaneous attunement to the relational field in which being human unfolds, where ink flows onto paper, breath moves through form, and life becomes materially and sensibly expressed.
With closed eyes open: portraits of the mind unwinding
Seeing and experiencing beauty is a deeply human capacity, yet in contemporary society it is often overshadowed by war, consumerism, and the complexities of daily life. Beauty invites us to move beyond the ordinary and make space for silence, attention, and presence.
I am moved by sensitive care practices: a shared gaze, a gentle touch, an awareness of movement, light, and atmosphere. Care transforms when people are not only caring for others but also practising being human. As a painter, I have learned to look with “closed eyes open” - a way of seeing that joins inner and outer worlds without judgment, attending simply to what is present here and now.
During an artist residency in a care home for older adults, I propose to create a series of portraits conceived as abstract landscapes of the mind. Rather than representing age, dementia, or cognitive ability, these works emerge from attentive observation and seek to express the ever-changing movement of life through abstract lines, colours, and forms. Each portrait arises from a unique encounter while transcending the personal through abstraction.
In this way, artistic practice becomes an ethical practice: articulating what cannot easily be spoken. Art creates understanding through presence rather than knowledge, affirming dignity and opening alternative ways of communicating life itself.
Merel Thijs (1993) is a philosopher, artist, and occupational therapist. She works as a teaching assistant in medical ethics at the Faculty of Medicine and Life Sciences and is affiliated with the Care and Ethics Research Group (ZEET) at Hasselt University, where she conducts research into the role of ethics within residential elderly care. In 2014, she obtained a bachelor's degree in Occupational Therapy from PXL University of Applied Sciences and Arts, followed by a master's degree in Philosophy and Moral Sciences from the Vrije Universiteit Brussel in 2019. During her studies, she developed a special interest in both classical Chinese painting and abstract expressionism, which led her to dedicate herself to painting as well. In her artistic practice, the creative process takes center stage as a way to reflect on questions surrounding the good and the beautiful within care.