i'll try to clarify one more time.
no. it has to do with group agency and collective effort. I recommend the classic by phillip petit, for starters.
to speak of a
nation collectively achieving a goal is simply to convey what group we are referring to. when you say
women collectively altered their social status in the second half of the 20th century, you aren't being sexist against women, you're simply conveying what group did what you're referring to.
you're overlooking the linear historical progression of the dynamic development of an art/practice. What
@Adair M said had nothing to do with who did what first, or who ended up with better trees. The observation is comparatively simple: a group X were doing things for a while, and when group Y came along they advanced certain practices more rapidly than might have otherwise occurred. This is not to say that, as the developments were occurring, group Y was practicing in isolation from group X.
Nor is it to say (to respond to you directly) that aesthetically and historically, the improvements made by group Y yielded "better" results than group X. For this reason,
it is possible to simultaneously appreciate Jackson Pollock's art for what it is, and also jacques-louis david's art for what it is. That said, I don't think there is anybody on the planet who would disagree with the fact that jacques-louis david's art, and
neo-classicism in general, exhibits a technical mastery that is not present in the work of pollock, all the while recognizing that this says nothing about the merits of each of their works or whether one should be appreciated to a greater extent than another, or whether one is more or better 'art' than the other. (note that it is possible to speak of neo-classicists without it being 'racist' against them)
It's important to keep in mind that this thread is about technical mastery and both personal and global tastes. So to say that the japanese improved on the practice in a technical sense is not to say that, since then, the chinese have never produced a tree worthy of our appreciation.
while we're on the topic, you took issue with my statement earlier:
i didn't feel like responding to you in much detail, but i will now with 2 points:
1 - the notion of 'truer' that i employed here did not carry a veridical sense. i meant truer in the way that one can 'true' a wheel. for example, all works painted by van gogh are van goghs, but because of the notional or imagined ideal that each of us has in mind it is possible to refer to some works by van gogh as
truer to the notion of van gogh than are other works by van gogh (those of us in the field -- hello! -- employ this terminology regularly). To oversimplify, I can show someone 10 works by van gogh, and some will strike you as obviously van gogh while others may be questionably van gogh or appear to be not van gogh at all.
2 - each of us may have a notional or imagined ideal for each of their trees. when i look at my deshojo, and when i use a photo of it to trace out the form i am aspiring to, i am creating for myself an imagined ideal of my tree. in my case, i never deliberately imagine my tree as having a clear and obvious chop as part of its finished design. this notional ideal of my deshojo becomes the elusive 'van gogh'.
Therefore, the work that i do on my tree is performed with aspirations towards this notional or imagined ideal of that very tree, and my goal is to be as
true to this ideal as possible. If one needs to perform a major trunk chop to achieve that goal, one might do so, but that chop is a means to an end and not a desired end in and of itself.