On an autumn night in 2009, I experienced a version of this piece installed in a stone barn in rural France. The evening was moonless and cold; I stood with two friends inside the piece for the better part of an hour, as our eyes adjusted to almost total darkness, before any of us could begin to see one another. It was the definition of a liminal, or barely perceptible, experience. Eric Orr, who died in 1998, was involved with Zen Buddhism and considered these pieces to be spaces for meditation. Experiencing them as intended requires the visitor to focus quietly on the mechanics of their own perception.
On the Situations and Names of the Winds is the title of a fragment of a pseudo-Aristotelian treatise, most likely written by a later author of the Peripatetic school. The two-page work identifies and briefly describes the names not just of the four anemoi, but gives a wind-name to each of the twelve points of the so-called “wind-rose”, slightly less poetically the “compass rose”, which is the figure seen on classical nautical charts and maps that shows the cardinal points as well as points intermediate.
...In both agricultural and maritime settings, the names of the winds were at once practical and phenomenologically basic: to step outside and to feel them was to know how things were in the most basic sense, to “know which way the wind is blowing”, as we still vestigially say, and to find the language to speak of it.
...If I were ever permitted to teach a course on the philosophy of wind, I would begin with the questions: How did the winds lose their names? And what does it mean for us to live in a world of nameless winds? I step outside and I feel a gust. “That’s wind,” I think to myself, and I have nothing more to add beyond that. I don’t know the winds.