Bauhaus

Author(s):  
Anna Vallye

The Bauhaus is a paradigmatic institution of 20th-century art, in some contexts synonymous with the aesthetic and discursive institution of modernism itself. Founded in 1919 in the city of Weimar, Germany, the Bauhaus school of design (Staatliches Bauhaus) was formed through the merger of the Weimar Grand Ducal Saxon schools of fine and applied arts by its first director, the architect Walter Gropius. Having attracted controversy and persecution in the tense political environment of the Weimar Republic, the Bauhaus was forced to relocate twice (to Dessau in 1925 and to Berlin in 1932) before it was finally shut down by the Nazis in 1933. The move to Dessau, however, gave Gropius an opportunity to design and build a new headquarters for the school, which became one of the most iconic contributions to modern architecture. The Bauhaus also lived on in a constellation of attempts to revive its pedagogical and design principles in a range of geographical contexts through the century. More than that, the “Bauhaus” has entered the lexicon of modern art as a formal and conceptual entity, a “style” and an “idea,” with a profound impact on the visual culture of our time. The Bauhaus school was a wellspring of boundary-breaking experiments across the arts, including architecture, industrial and typographic design, theater, photography, textiles, painting, and sculpture. Through the full array of its initiatives, the Bauhaus emerged as an extended interrogation of the changing status and social role of art in the age of industrial production. At its core, however, the Bauhaus was a collective invention of many gifted instructors and students, who shaped the institution as a laboratory of cooperative living, working, and learning. Studies of individual artists and designers, many with distinguished careers beyond the school (Josef and Anni Albers, László and Lucia Moholy-Nagy, Johannes Itten, Marcel Breuer, Oskar Schlemmer, Marianne Brandt, Gunta Stölzl, Hannes Meyer, Ludwig Mies van der Rohe, Paul Klee, Wassily Kandinsky, Herbert Bayer, and many others) have done much to complicate Bauhaus historiography, demonstrating that its pedagogical philosophies and design approaches shifted with patterns of individual influence and undermining the notion of a cohesive and singular Bauhaus “idea.” The scope of scholarly interest in the institution is matched by the range of artistic disciplines and approaches it encompassed. This means that the extant Bauhaus literature in a plurality of languages and formats could fill a small library building. The 2019 centennial of the school’s founding has provided a fresh infusion of up-to-date scholarship.

2018 ◽  
Author(s):  
Winfried Nerdinger

Das Bauhaus – heute ein Synonym für Architektur und Design der klassischen Moderne – wurde 1919 von Walter Gropius in Weimar gegründet. Zu den Mitgliedern zählten Wassily Kandinsky, Paul Klee, Oskar Schlemmer und Ludwig Mies van der Rohe. Sie alle wirkten mit, ein ganzheitliches Konzept zu entwickeln, um Kunst und Design, Handwerk und Technik miteinander zu verbinden. Winfried Nerdinger geht kenntnisreich auf die zentralen Ideen und die Form der Lehre am Bauhaus ein und stellt anschaulich die wichtigsten Personen und Produkte sowie die politischen und ökonomischen Zusammenhänge vor.


2017 ◽  
Vol 6 (4) ◽  
pp. 126-132
Author(s):  
Tamer KAVURAN ◽  
Bayram Dede

AbstractTo achieve the objective of art education, (i.e. the training of art educationalists) workshops, technical equipment, and curriculum all play an important role. It is impossible to ascertain the objectives of art education if the instructor has insufficient knowledge. The reason why the Bauhaus school of design became globally recognized was due to its superior instructors. Among the instructors of the school, there were Johannes Itten, Josef Albers, Wassily Kandinsky, Paul Klee, Lyonel Feininger, Laszlo Moholy-Nagy, Oscar Schlemmer. They applied their revolutionary methods to the Bauhaus school. Due to these methods the Bauhaus model of teaching has been copied by other art schools; even after the Bauhaus school closed. In this study, the impact of the Bauhaus school and its instructor is examined. The individual contributions of its instructors to art education, as well as how they exemplify the model art educator are also explored in detail. Keywords: art, design, Bauhaus, knowledge, instructor.


2013 ◽  
Vol 54 (2) ◽  
pp. 145-160 ◽  
Author(s):  
Olga Płaszczewska

Summary This is an attempt at examining Zygmunt Krasiński’s opinions and preferences with regard to the fine arts, a theme many critics believed to be missing from his writings. While putting things right, this article looks at the issues involved in his artistic choices, for example, what works or artists attracted his attention, in general, and to the point of him actually drawing on them in his own work or provoking him to some response (critical, approving, emotional, etc.). Furthermore, the article tries to explore the reasons and circumstances which may account for Krasiński’s interest in a given painting, print, or sculpture. It may have been the work’s theme as in the case of his ekphrasis of Ary Scheffer’s Dante and Virgil Encountering the Shades of Francesca and Paolo Di Rimini, where literary tradition provided the impulse, or the mode of its execution, or the personal ties with its author, or, finally, some other factors, like a current vogue or simply Krasiński’s individual sensitivity. The ultimate aim of all these inquiries is to outline Krasiński’s relationship with the arts (beaux arts) in the context of the aesthetic preferences of the epoch.


Author(s):  
Sandra Valenzuela Arellano

Entre 1919 y 1928, maestros de la Bauhaus consideraban a la educación visual como una vía de fomento para la autoexpresión, con el fin de formar artistas-artesanos-técnicos vinculados con la sociedad. Este artículo relaciona características de la enseñanza de la educación visual de Mathias Goeritz (1915-1990) en la unam, durante los años sesenta, con las pedagogías de maestros de la Bauhaus cuando Walter Gropius fue su director. Primero describo el contexto y las características de las enseñanzas en la Bauhaus, para luego vincularlos con las dinámicas de la clase, entrevistas y textos de Mathias Goeritz. Aunque Goeritz nunca fue estudiante de la Bauhaus (nació en 1915), recibió influencia de esa escuela por medio de su amistad con Herbert Bayer y Gyorgy Kepes, su interés por las teorías pedagógicas de Johannes Itten, László Moholy-Nagy y su admiración por Paul Klee.


2011 ◽  
Vol 8 (1) ◽  
pp. 29-48 ◽  
Author(s):  
MATTHEW PRITCHARD

AbstractBy examining the ideas expressed by the German musicologist Heinrich Besseler in his 1925 essay ‘Grundfragen des musikalischen Hörens’, this article attempts to find precedents in Weimar Germany for a contemporary social conception of music, and to trace the effects of this conception on music history between the wars. Although Besseler's position is seen to be complex and not wholly consistent, from his ideal of music as an expression of community (Gemeinschaft) arose two influential claims: that the concert was in crisis because it could no longer correspond to that ideal, and that the real source of communal vitality lay in Gebrauchsmusik, music for everyday use. The article explores the immediate political and musical consequences of these claims, both for the German youth music movement (Jugendmusikbewegung) and for Gebrauchsmusik as composed by Weill, Hindemith, and Eisler. It argues that the social aims of the Gebrauchsmusik movement were in fact best met when combined with an earlier understanding, rejected by Besseler himself, of the concert's own ‘community-forming power’ – a theoretical combination that was to lead outside Europe to the American musical and the Soviet symphony. By contrast, the sidelining of such ideas in post-war Germany was reflected in Adorno's outright rejection of musical community, a move which served to confirm only Besseler's first, negative claim – thereby establishing as normative an ‘autonomous’ conception of concert music and leaving musicology unable to give any positive account of the concert's social role.


Author(s):  
Rolando Vazquez ◽  
Miriam Barrera Contreras

RESUMEN Hay que pensar la decolonialidad en relación a las artes. En esta entrevista exploramos cómo las artes decoloniales se diferencian de la estética moderna/colonial. La decolonización de la estética conlleva la liberación de a la aiesthesis, es decir de las formas de relacionarnos con el mundo y de hacer mundo a través de los sentidos. La aiesthesis decolonial se distingue de los principios del arte contemporáneo y en particular de su sujeción a la temporalidad moderna, abriéndonos hacia las temporalidades relacionales. Los artistas decoloniales ejercen una temporalidad distinta que conlleva no sólo una crítica radical al orden de la representación y de la visualidad modernas sino que también nos dan la posibilidad de entender a la decolonialidad cómo un movimiento cargado de esperanza, cargado de la posibilidad de nombrar y vivenciar los mundos interculturales que han sido negados. PALABRAS CLAVE Decolonialidad, tiempo relacional, esperanza, cuerpo, interculturalidad KAI SUTI AESTHESIS ÑAGPAMANDA KAUSAKUNA TUKUIKUNAWA TAPUCHI SUG RUNATA ROLANDO VÁSQUEZ SUTITA SUGLLAPI Kaipi kawachinakumi iska ruraikuna ñugpamanda chasallata kunaurramanda. Kai suti aiesthesis, kawachiku imasami pai kawa kawachimanda ukusinama paipa iuaikunawa. Aiesthesis kame tukuikunamanda sugrigcha.Lsx artistxs kawachinakumi ñugpamanda kausikuna munankuna kawachingapa charrami kausanakunchi parlanakumi ñugpata imasami mana lisinsiaskakuna allí ruraikuna tukuikunamanda. IMA SUTI RIMAI SIMI: Ñugpamanda, parlaikuna sullai, nukanchi kikin, tukuikuna. DECOLONIAL AESTHESIS AND THE RELATIONAL TIMES. INTERVIEW WITH ROLANDO VÁSQUEZ ABSTRACT We have to hink the decoloniality in relation with the arts. This interview explores the difference between the modern/colonial aesthetic and the decolonial arts. The aesthetic decolonization leads to the release of the aesthesis, ergo it relates in every way to the connection and creation of a world through the senses. The decolonial aesthesis is particularly different from the contemporary art principles in the way it grasps the modern temporality consenting the creation of a path toward relational temporalities. The decolonial artists exercise a different temporality that results in not only a radical criticism to the modern representation and visuality but it makes possible to understand the decolonialization as a hopeful movement, full of possibilities for naming and experiencing neglected intercultural worlds. KEYWORDS Decolonialization, relational time, hope, body, interculturality ESTEHÉSIE DÉCOLONIALE ET LE TEMPS RELATIONNELS. ENTRETIEN À ROLANDO VASQUEZ RÉSUMÉ Il faut penser la décolonisation en relation aux arts. Dans cet entretien on explore comment les arts décoloniaux sont différents de l’esthétique moderne-coloniale. La décolonisation de l’esthétique entraîne la libération de l’estehésie, c’est-à-dire, la libération des façons de nous mettre en relation avec le monde et d’en créer un nouveau à travers les sens. L’estehésie décoloniale se différence des principes de l’art contemporain, principalement pour son fixation à la modernité en nous emmenant vers les temporalités relationnelles. Les artistes décoloniaux exercent avec une temporalité qui n’implique pas juste une critique radicale à l’ordre de la représentation et de la vision moderne, mais aussi de la possibilité de comprendre la décolonisation comme un mouvement plein d’espoir, chargé d’une possibilité de nommer et de mettre en relief les interculturalités qu’ont été niées. MOTS-CLEFS Décolonisation, temps relationnels, espoir, corps, interculturalité ESTESIA DESCOLONIAL E O TEMPO RELACIONAL ENTREVISTA A ROLANDO VAZQUEZ RESUMO Temos que pensar a descolonização em relação as artes. Nesta entrevista é explorado como as artes descoloniais são diferentes da estética moderna-colonial. A descolonização da estética conduz a emancipação da estesia, isto é, das formas de relacionamento com o mundo e da fôrma de fazer mundo a partir dos sentidos. A estesia descolonial distinguese dos princípios da arte contemporânea particularmente pela fixação o tempo moderno, abrindo-nos para a temporalidades relacionales. Os artistas descoloniais exercem uma temporalidade diferente que implica não só uma crítica radical à ordem da representação e à visão moderna, mas também à possibilidade de entender a descolonização como um movimento cheio de esperança, carregado da possibilidade de designar e viver os mundos interculturais que foram negados. PALAVRAS CHAVES Descolonização, esperança, tempo relacional, fôrma, intercultural.   Recibido el 20 de enero de 2015 Aceptado el 26 de febrero de 2015


Author(s):  
William A. Dyrness

Recent scholarship on the arts and the Reformation has come to focus more broadly on the cultural reconstruction the Reformation made necessary and the resulting material and visual culture. Calvin’s challenge in Geneva was not about what the Reformation had left behind but what would replace that medieval world. Key for Calvin was the experience of worship: the oral performance of the sermon, the singing of Psalms and partaking the sacraments, as a dramatic call enabled by the Holy Spirit summoning worshippers to a vision of God and God’s presence in the world. The regular communal worship and the preached drama of sin and salvation constituted the aesthetic-dramatic mirror (Turner) of the emerging Protestant imagination. This encouraged a mutual caring for the needy but also carried deep aesthetic implications. In the Netherlands this imagination is evident in the placement of textualized images in churches, and in landscape paintings and portraits, and, in France, it stimulated Huguenot architects to recover classical orders in the service of restoring to the earth its Edenic beauty.


Author(s):  
A. W. Eaton

This chapter summarizes central issues and themes in feminist philosophical aesthetics in the analytic tradition, although some continental figures are discussed. After introducing the interdisciplinary, intersectional and trans* inclusive approach that feminist aesthetics is starting to take, this essay discusses situatedness, artistic canon formation, humanism vs. gynocentrism, rewriting the philosophical canon, overcoming artworld biases, and the role of the aesthetic in systemic oppression. Specific topics to be discussed include the male gaze, the female nude, the concept of artistic genius, women’s artistic production, the purported universality of correct aesthetic judgment, the sex/gender distinction as it pertains to aesthetics and the arts, and body aesthetics.


2018 ◽  
pp. 163-185
Author(s):  
Philipp Erchinger

This chapter seeks to elucidate nineteenth-century conceptions of art as fine art. Taking its cue from Raymond Williams’s account of a divorce of (fine) art from (technical) work, the chapter pursues various attempts to define the aesthetic specificity of the fine arts, including literature in the narrow sense, in relation to other ways of exercising skill, including the use of experimental methods in the sciences. In this way, it seeks to show that the idea of the aesthetic, despite all attempts to purify it, remained deeply entangled in a net of work, in which experiences of pleasure (or beauty) and playfulness had not yet been separated from material practices of making useful things. As is further explained, the idea of a mutual inclusiveness of pleasure and use was pivotal to the arts and crafts movement, especially to the creative practice of William Morris. Finally, the chapter pursues Morris’s concept of “work-pleasure”, as derived from his News from Nowhere, through a wider debate about the complex relations between the sciences and the (fine) arts.


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