Well thank you for answering. I really wish they would fix that such a silly reason not to play. Originally posted by EthanT :. I cant play it on any map. I tried reinstalling, file verify, diff launch options, drivers, some ini stuff and file mojo. Nothing worked s. I don't use any mods since I like to play pfficial. Primitive Plus always had a bug that would cause slow loading also. That's terrible On my Ps4 it takes just a moment.
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Joke's on me now I only use PC and oh my, this loading time is bad wow Dracul View Profile View Posts. Originally posted by nemesis :. Never worked for me. Gave up on it. There's enough of the vanilla game don't need it.
Veeshan View Profile View Posts. The extra loading time never bothered me much, it didn't crash any more than Arc did normally and I did try it out. The only reason I didn't end up sticking with it is because I still had no idea how to play Ark yet and so it didn't make sense to learn a whole new system without even knowing the first. JP Racca Vammerisse is a sculptor with passion for ceramics to which he often adds other materials such as textiles, plastic, glass or card board. He stages these works masterfully, injecting them with a keen sense of drama. Each piece displays exquisite technical craftsmanship and although individual elements are small-sized, once assembled they become spectularly large-scale installations.
JPRV plucks his references from popular and erudite culture. Source range from Gothic Fantasy to Tex Avery, from gleeful reinterpretations of ornamental styles of Late Baroque architecture tp artefacts dating back to the 19thcentury, a period in itself already rich in remixes of revived styles. His art juxtaposes sophisticated elegance and exaggerated excessiveness, fearlessly embracing expressive overload and outrageous colour. JPRV's taste for grotesque and polished ugliness is generally expressed in a non-naturalistic figurative mode that pushes decadence to the edge of fantasy cosplay.
Bouquins, That year, he joined Le Logoscope, a laboratory for mixed-media artistic research based in Monaco. This coincided with the publication of a catalogue presenting his visual universe. During this show, also in Roubaix, he presented two sculptural installations, Self Control and JPRV works in a range of media from sculpture and painting to installation, but his main focus is on ceramics, producing sophisticated, sometimes monumental works showing a high degree of finish, craftsmanship and technicity.
His work combines historical and contemporary influences, from the high baroque to modern Gothic fantasy and cartoons, reinventing classical forms with deceptively decorative results, sometimes sombre, sometimes in vivid colours.
It is representative but not naturalistic: what it represents is more imagined than real, and more often than not ambiguous. He deals with the eternal themes of life, death and the human condition, typically with dark, wry humour. The title recalls the film of the same name by Cyril Collard and the exhibition is conceived as in immersive experience combining sight, smells and sound: the original sound installation was specially created for the exhibition by the visual artist Nicolas Delliac , whose work recycles audio and visual elements found on internet, while the scent of pine-needles, scattered on the floor faintly recalls the forest at night.
This is a nod to the pictorial tradition of the still life or, more appropriately, its French equivalent, nature morte. And, like the trophies of shady creatures from some intermediary, shamanistic world hunted down in the woods, the heads of sleeping demons emerge from the walls on monumental totems or gravestones , outlined subtly in pastel colours, positioning the viewer as a voyeur, a witness to the fact that monsters too may dream.
A horn of plenty filled with cartoon-character fruit, Cornucopia, a cast-iron Medici vase transformed into a dustbin of aborted plans and ideas, plays on a variety of references, from high art to low humour, morbid to comic.
On the borderline between dreams and waking, out of the tortured depths of our sleepless nights, the installation sketches the contours of a reality viewed through troubled waters. Death and the fear of it have become de-fused into cute, perky Halloween characters. And celebrity and biotechnologies now combine to promise eternal youth.
But these good-as-dead traditions have been resuscitated and reinvented through the recent work of JP Racca-Vammerisse [JPRV], in small and large-scale ceramic installations. In it, a tall, black Medici vase stands on a drum of bubble-gum pink, placed on a cobalt disc.
The circular base is strewn with more of the same, on satellite beds of bubble-gum. All of them, while seductive, hint at rot, mould, decay, sometimes violence, and death. In parallel, he has made superficially playful objects and ensembles recalling childhood and cartoons, using glowing colours, glossy glazes and found objects such as beetles, beads, games and plush toys disembowelled, of course. They are displayed on shields as hunting trophies or on trays like food. Its central idea is a dustbin - not an ordinary, domestic dustbin although the piece is hollow and can be used as a receptacle but the one to which fate consigns us all.
The shiny, alluring sweets or apples brimming copiously over the border turn out to be those same disembodied, bunny-imp heads with their grimacing faces: animals we eat.
The underlying message is stark, but the candy colours are bright, childlike and playful, and those heads might well snap at us - or then again, they might not. Trick or treat? The ceremony of innocence may not actually be drowned - just dampened and a bit mouldy at the edges. I was not there the night I was conceived.
An image is missing in the soul. We are products of bodily positions that must necessarily have been adopted but will never be revealed to our eyes. This passage from The Sexual Night by Pascal Quignard, which Jean-Philippe Racca Vammerisse likes to quote, is composed of a web of the complex tangle of his fantasies and his fears. He hurls us, with himself, into a visceral chasm of crazy love, of incest and of violation, of anger, jealousy and of frustration.
A work at once symbolic and intimate inhabited by death and rebirth, mother and infancy. The artist presents to us his demons in the darkest experimentations, in response to the most voiceless interrogations, to the most deeply buried secrets.
The night which so fascinates the artist is that of his nocturnal urban wanderings. It is the image of those in the course of which the sad hero of Hunger ceaselessly roams the streets of the Christiana of Knut Hamsun 2. Fascinated by the decay into which he sinks, the narrator complacently maintains his state of dereliction, the better to pierce us with the metaphor of this hunger which gnaws away at him — an insatiable thirst to give sense and a limitless greed for knowledge.
A path of purification of the soul which leads to the mystical marriage, as putrefaction leads to the Black Art of the alchemist which he prepares in the agate mortar. Night does not represent the absence or the deprivation of light. The true light is that of the Night, that of the starry firmament, the pure and intelligible spiritual light, which only profane eyes perceive as night.
After the manner of Ptah, Master of Eternity in Egyptian mythology, the coprophagous coleoptera fathers himself and is reborn from his own decomposition. One finds it in "L'ouvrier", , not only to roll along a ball of faeces or a drop of water, but under the weight of a glass sphere.
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This kind of crystal ball will not predict the future but will assure him of eternity if one trusts its green colour, symbol of rebirth and of resurrection. One perceives, in the reflection of the enamels and in the sparkling stones, in the radiance of the gold and of the pearls of a thousand colours, the look of wonder of the child, which was the artist, of decorator and haberdasher parents.
One imagines the brocades and trinkets, the furniture and curios with which he was surrounded, but one cannot refrain from the desire to penetrate other mysteries.
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Nothing in the intelligence which would not have made digestion and circulation in the depths. After the fashion of the Tavan-mardoux, this entirety symbolises the same return to the body, that of the womb, of the cave, of the viscera and secretions which remind us of the maternal body and its terrifying bloody floods.
On another level, but with the same force, Racca Vammerisse calls no longer to the mother but to his child, in the series Plushs and the video Playtime released in , as in his most recent examples of Mementos Mori. The latter are composed of trophies of animals straight out of fairy tales while the former issue from a scene of a crime or from a dreadful film. True allegories of a childhood destroyed and sacrificed, Plushs portray disembowelled toys.
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From their entrails various parasites spill out which would not be so monstrous if they did not reach this undisputed symbol of childhood frailty, whose sweetness has no equal other than the maternal breast. The violence of this monster which feeds on the plunder of childhood, reminds us of the myth of Marsyas, that presumptuous satyr punished by Apollo for his hubris.
The poor Phrygian Silenus is skinned alive and his head is severed. The various myth narratives of disembowelling, of decapitation and of cutting the body in pieces, which are drawn from Greek mythology, are very evident in the work of the artist. The fragmented body invites of necessity the theory of the 'Mirror Stage', introduced in into psychoanalysis, where Jacques Lacan foreshadows all the drama of the dialectic of alienation and subjectivisation.
At his first contact with the mirror, the child has not yet a unified image of his body, which he experiences as a 'fragmented body', of which only the eye of another allows unification. It is once more to the myth narrative of fragmentation that the installation … it will not take place returns us. In his Ethics and Moral Science , he argued against the possibility of absolute ethics , because the thought systems in different cultures lacked a basis for comparison. He thus suggested the scientific study of different cultures and their moral systems. It does not differentiate between the supernatural and the natural, the material and the spiritual, the self and the non-self.
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It rather uses "mystical participation" to manipulate the world. In other words, rather than using logical categories, it uses a "law of participation," governing supersensible forces.
The civilized mind, by contrast, uses speculation and logic. His intention however was not to diminish primitive cultures and put them in an inferior cultural status, but to show that primitive cultures must be studied on their own terms. However, he had access to numerous missionary reports, a substantial collection of ethnographic literature, and travelers' accounts that dealt with primitive cultures.
His later books dealt more with intermediate types of mind. Throughout his life, he stressed the need for empirical investigation of the categories of thought in different societies. He influenced generations of scholars who investigated modes of thinking in different cultures.