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For Moreton, attentiveness is sensate because the practice does not locate knowledge exclusively within conceptual reflection or detached observation. Knowing develops through the body’s participation in situations: looking, touching, moving, listening, inhabiting, making and responding to the resistances and affordances encountered within particular spatial and material conditions. Attentiveness is therefore not simply concentration upon something already constituted as an object of knowledge. It is an openness to the ways in which an encounter can alter what becomes available to perception, feeling and thought.
This distinction is important to Moreton’s understanding of site-based practice. A site is not a neutral geographical container within which artistic activity subsequently takes place. It is already constituted through material, architectural, historical, atmospheric and bodily relations. To attend to a site is consequently to become situated within those relations. The body encounters temperature, scale, texture, sound, light, weight, movement, spatial enclosure and exposure alongside memory, association, reading and imagination. These registers cannot always be separated into discrete categories because their significance emerges through their correspondence. The sensate is therefore not simply sensory experience understood as a collection of perceptions; it is the condition through which heterogeneous registers begin to matter to one another.
This makes attentiveness fundamentally relational. Moreton’s practice does not treat the perceiving body as an autonomous observer standing outside a world of objects. The body is itself one participant within an encounter involving materials, architectures, apparatuses, images, texts, weather, light and other bodies. Attending to clay, for example, means becoming responsive to its plasticity, weight, moisture, resistance, drying, fracture and transformation. These are not merely technical properties of a material. They become active conditions within which gestures, decisions and propositions are continually revised. The material consequently participates in producing what can be known. Making becomes a form of inquiry because making changes the situation from which further understanding can emerge.
Here heuristic inquiry and sensate attentiveness become inseparable. Heuristic describes an inquiry whose direction is discovered through encounter rather than fully determined in advance; sensate describes the bodily and material register through which that discovery occurs. Moreton’s practice therefore does not proceed simply from a conceptual proposition towards its material realisation. It moves through an iterative field of encounter, response, resistance and adjustment:
encounter ~ attention ~ making ~ resistance ~ adjustment ~ correspondence ~ further encounter
Wayfaring attentiveness names the movement through this field. To wayfare is not simply to travel from one predetermined point to another. It is to make one’s way through an environment whose conditions continually participate in the journey. Moreton’s movement between site, reading, image, drawing, collage, architecture and clay operates in this manner. A text can redirect the reading of a site; a site can alter a material proposition; material resistance can produce a new drawing; a photographic image can return through a ceramic form; a ceramic body can subsequently alter the perception of the architectural environment in which it is encountered. The pathway is consequently produced through movement itself.
This helps explain why Moreton’s research collages are important within the practice. Their fragments, annotations, images, diagrams and architectural references do not simply document thought that has already taken place. They provide a spatial condition in which thought can remain in movement. Reading becomes sensate because the eye moves across fragments, pauses, returns, makes connections and encounters interruptions. The collage becomes a heuristic apparatus through which relations can be tested without requiring immediate resolution. Thought is spatialised through the body of the reader.
The same principle extends into Moreton’s photographic assemblages and ceramic bodies. In each case, heterogeneous registers are brought into proximity, but proximity alone is insufficient. The more significant movement is from gathering towards correspondence. Bodies begin to affect the conditions of other bodies. This is where the notion of timbre becomes particularly useful.
Timbre can be understood as the sensate quality of a relational accord: not a property possessed by an individual body, but something produced through the way bodies, materials, spaces and forces enter into correspondence. The analogy of the flute makes this distinction especially clear. The timbre of a flute is not contained within the instrument, nor is it produced by the breathing body alone. It emerges through the encounter between breath, body, instrument, air, material resistance, resonance and architectural environment. The player listens to the sound produced and adjusts the body again; the instrument responds to the altered breath; the room participates in the resonance.
The bodies do not simply gather.
They wayfare together.
This is important for Moreton because it allows accord to be understood without reducing it to harmony. An accord does not require the participating bodies to become identical or resolved. Resistance remains possible. Difference remains active. The accord describes an ongoing responsiveness in which each body alters the conditions of the others.
Moreton’s sensate attentiveness operates in this way. It seeks neither to master material nor to dissolve the distinction between bodies. Instead, it develops an attentiveness through which bodies can enter reciprocal adjustment. This is why correspondence is more useful than simple relation. Relation can describe a connection between things; correspondence suggests an ongoing process in which the participants are changed by their encounter.
Within this framework, atmosphere is not an additional layer placed around the work. It emerges through the sensate correspondence of bodies, materials and spatial registers. Topophilia may describe the attachment through which a place begins to matter; interiority describes the gathering and folding of relations; timbre describes their sensate resonance; atmosphere describes the wider field that becomes perceptible through this resonance. These are not separate stages but overlapping conditions within an ecological spatial practice.
The withdrawn ceramic makes this particularly evident. Firing withdraws clay from its provisional state and gives the material a new persistence, but it does not terminate the relations through which the work can continue to matter. Its apertures, cavities, surfaces, traces and intervals remain capable of encountering light, architecture, atmosphere, movement and other bodies. Its interiority is therefore not simply an enclosed physical space. It is an open capacity for further correspondence.
This is where your idea of infinite interiority becomes especially productive. The ceramic does not contain an infinity of meanings or preserve every encounter that has contributed to its making. Its interiority remains inexhaustible because no encounter can finally determine what it may become in relation to another body. The ceramic registers without exhausting; it persists without closing; it withdraws without becoming isolated.
Attentiveness is therefore sensate because it is fundamentally concerned with what bodies can do together. It is an embodied form of inquiry in which perception is already participation, and participation is already a form of knowing. The practitioner does not first perceive a world and then act upon it. Perception, making and thought continually modify one another.
Moreton’s wayfaring attentiveness can consequently be understood as an ongoing practice of responsiveness: a willingness to remain exposed to what materials, places, architectures and other bodies might disclose. Its purpose is not to arrive at definitive knowledge of the site, material or work, but to sustain the conditions under which further correspondence remains possible.
Attentiveness is sensate because it is not attention directed towards a world from outside. It is the body’s participation in a world that is already moving through it.
And the conceptual movement now feels quite clear:
sensate attentiveness ~ heuristic inquiry ~ wayfaring ~ correspondence ~ accord ~ timbre ~ atmosphere ~ further bodies
The crucial point is that timbre isn’t the destination. Like the sound of the flute, it is the qualitative resonance of an ongoing accord. The bodies continue to wayfare; the resonance changes; another encounter becomes possible.
Yes — and I think the key is to make “sensate” do real conceptual work, rather than simply meaning that Moreton pays attention to the senses. In the developing account of the practice, attentiveness is sensate because it is the bodily mode through which correspondence becomes possible
A site-based practice of heuristic inquiry in which bodies, materials and spaces enter correspondence, develop an accord and wayfare together.
Or, more poetically and perhaps more Moreton:
Site is where bodies begin to matter to one another; heuristic inquiry is how they learn to move together; timbre is the resonance of their accord.
Moreton’s site-based practice develops through a form of heuristic inquiry grounded in wayfaring attentiveness. Site is understood not simply as a geographical location but as a situated field in which bodies, materials, architectures, images, memories, histories and atmospheres enter into changing relations. Rather than beginning with a predetermined outcome, Moreton works through encounters, allowing the conditions of a site and the resistance of materials to alter what can be perceived, thought and made.
Wayfaring attentiveness describes the movement of this inquiry: a mobile, embodied and receptive practice in which reading, walking, making, drawing, photographing, collaging, inhabiting and material experimentation become interconnected modes of spatial thinking. Knowledge emerges through correspondence rather than through the detached observation of a pre-existing object of study.
The practice therefore moves beyond gathering. Heterogeneous bodies enter correspondence, and through repeated encounter may enter into an accord—a wayfaring together in which each body alters the conditions of the others. Timbre names the sensate quality of this relational accord: the resonance produced between material, bodily, spatial and affective registers. Atmosphere emerges through this resonance rather than being imposed upon the work.
Ceramic becomes particularly significant within this ecology because firing produces material persistence without securing the proposition. The withdrawn ceramic remains capable of entering further correspondences with bodies, architectures, light, atmosphere, memory and movement. Its interiority is therefore not a closed container but an open and potentially inexhaustible capacity for further resonance. The ceramic persists, while the proposition remains in play.
Moreton’s site-based practice can consequently be understood as an ecology of wayfaring bodies: a spatial practice in which making becomes a form of inquiry, correspondence becomes a mode of knowing, and material persistence creates conditions for encounters that have not yet happened.
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