Hearsay

Author(s):  
Georgina Kleege

This chapter returns to Denis Diderot and speculates on how his life-long fascination with blindness may have influenced his theories on visual art. For example, why does he open “Notes on Painting” (1765) with a description of a blind woman? His Salon Reviews, which are considered by many to be foundational works of art criticism, employ a number of techniques to describe art work for people who could not see it for themselves. This chapter closely examines his account of his friendship with a young blind woman, Melanie de Salignac, and compares their conversations to autobiographical accounts of other blind writers, activists, scientists, and artists discussing their tactile perceptions and mental imaging.

1996 ◽  
Vol 46 (1) ◽  
pp. 152-174 ◽  
Author(s):  
A. R. Sharrock

Reading is delusion. In order to read, we have to suspend certain standards of reality and accept others; we have to offer ourselves to deceit, even if it is an act of deception of which we are acutely aware. One way of considering this paradoxical duality in the act of reading (being deceived while being aware of the deception) is more or less consciously to posit multiple levels of reading, whereby the deceived reader is watched by an aware reader, who is in turn watched by a super-reader; and so it continues. The ancient art critics, obsessed as they were with deceptive realism, provide in anecdotal form a good example of such multiplicity of perception when they tell stories of birds trying to peck at painted grapes, horses trying to mate with painted horses, even humans deceived by the lifelikeness of works of art. Such stories act as easy but potent signifiers of ‘realism’ in ancient art criticism, by showing the reactions of a ‘naive reader’ (the animals) whose deception the aware reader can enter into but also see exposed. In verbal or visual art parading itself as realistic, the artistic pretence of a pose of reality is, at some level, intended to be seen as deceptive; when it is non-realistic, or anti-realistic, or even stubbornly abstract (which it rarely is), art still demands that the reader suspend ordinary perception. But deception alone is not enough: ‘deceit’ only becomes artistic when a viewer sees through it, for a work of art which is so lifelike that no-one realizes it is not real has not entered the realm of art. The appreciation of deception happens at the moment when the deception is undone, or by the imaginative creation of a less sophisticated reader who has not seen through the deceit. That is what happens in comedy, more overtly than in other artforms, but in the same way.


1979 ◽  
Vol 23 (3) ◽  
pp. 284-294
Author(s):  
John H. Chambers

It is argued that visual art makes statements analogous to the statements of science, morals, etc. Such art statements are provided by entities like Guernica, The Fighting Temeraire, and pictures on the walls of the local gallery, and concern themselves with things-in-themselves. The whole point of art criticism is to make clearer this thing-in-itself. In the way that other sorts of statement shape the world, so art statements shape the world. We do not know the world and then superimpose art statements upon it; we know the world through the art statements. This thesis has curriculum implications. It indicates the need for art encounters and techniques of various sorts, since the knowledge of art statements can only be apprehended through engaging in art and from intense verbal communication with teachers about art and its qualities.


Author(s):  
Dana Arnold

‘What is art history?’ discusses the term art history and draws distinctions between it and art appreciation and art criticism. It also considers the range of artefacts included in the discipline and how these have changed over time. The work of art is our primary evidence, and it is our interaction between this evidence and methods of enquiry that forms art history. Art appreciation and criticism are also linked to connoisseurship. Although art is a visual subject, we learn about it through reading and we convey our ideas about it mostly in writing. The social and cultural issues articulated by art history are examined through an analysis of four very different works of art.


Author(s):  
A.S. Ainutdinov

The article is devoted to the artistic life of Sverdlovsk after the Great Patriotic war. Information that was not previously the subject of special consideration is published. New archival documents, reproduction photographs of works of art (paintings, sculptures) and materials of art criticism related to the activities of the Sverdlovsk branch of the USSR Art Fund and the Sverdlovsk branch of the Union of Soviet artists are used and introduced into scientific circulation. Thanks to them, as well as an analysis of the decisions of the Central Committee of the All-Union Communist Party of Bolsheviks in the field of Soviet cultural policy in 1946–1952, the article reconstructs and describes the artistic life in Sverdlovsk after the war. Статья посвящена художественной жизни Свердловска после Великой Отечественной войны. Публикуются сведения, ранее не являвшиеся предметом специального рассмотрения. Используются и вводятся в научный оборот новые архивные документы, репродукционные фотографии произведений искусства (живописи, скульптуры) и материалы художественной критики, связанные с деятельностью Свердловского отделения Художественного фонда СССР и Свердловского отделения Союза советских художников. Благодаря им, а также анализу решений ЦК ВКП(б) в области советской культурной политики в 1946–1952 гг., в статье восстанавливается и описывается состояние художественной жизни Свердловска после войны.


Monteagudo ◽  
2021 ◽  
pp. 79-99
Author(s):  
Marius Christian Bomholt

Este análisis de los escritos y la obra plástica de Ramón Gaya se divide en dos partes principales. Se comienza con una reflexión sobre la conocida aversión del murciano a la crítica artística, a lo largo de la cual se descubre una estrategia epistemológica dual como elemento central y estructurante de su pensamiento. Tal dualidad deja su impronta también sobre el concepto de arte de Gaya, un arte que, de siempre, se comprometió con la búsqueda de una verdad pictórica más allá de las apariencias, según lo ha constatado –apréciese la ironía– un buen número de sus intérpretes. Inspirado en las aportaciones de ese conjunto de críticos, el presente ensayo propone un nuevo acceso a las creaciones pictóricas de Gaya: entender las mismas como expresión y reflejo de la incompletitud ontológica de lo existente, según la desarrolló el pensador esloveno Slavoj Žižek. The present analysis of Ramón Gaya’s writings and visual art is divided into two main parts. It begins with a reflection on the famously hostile attitude the Spanish painter displayed toward art criticism, revealing a strategy of epistemological duality as a key structuring element of his thought. This duality has also left its mark on Gaya’s concept of art, an art that was always committed to discovering a pictorial truth beyond mere appearances, as, somewhat ironically, many of his commentators have pointed out. Drawing on these previous explorations as a source of inspiration, the present essay proposes a new access to Gaya’s works: understanding them, in accordance with Slovenian philosopher Slavoj Žižek’s theories, as a reflection and an expression of the fundamental ontological incompleteness of existence itself.


2021 ◽  
Vol 36 (1) ◽  
pp. 167-181
Author(s):  
Anna Stwora
Keyword(s):  

The paramount objective of this paper is to discuss the popcultural life of historical works of art in selected humorous ads. Firstly, the workings of the incongruityresolution theory of humour and script opposition are presented. Then, the author proceeds to the topic of popculturing visual art in ads. Finally, attention is paid to specific instances of popculturing and funification in several art-related multimodal ads, which makes it possible to see the mechanisms of humour elicitation resultant from the ongoing displacement of historical works of art and their transference into the pop-cultural and advertising realms. To this end, the author gathered a collection of ads in English in which visual art is used in order to introduce humour.


Philosophy ◽  
1978 ◽  
Vol 53 (205) ◽  
pp. 307-324
Author(s):  
Roger A. Shiner

The remarks that critics make about works of art are various in character. Some of them are strictly interpretative—for instance, The Lord of the Rings may be claimed to be an allegorical representation of the Gospel Story; the slow movement of a symphony may be said to express a period of calm after a revolution; a painting may be said to depict the horrors of war. Some may be biographical—that the play was written in 1654, that the poem was written while the poet was in love, that the sculpture was commissioned by the Canada Council. Some may be autobiographical—that the 7th has always been one's favourite Beethoven symphony, that one identifies with Joe in Room at the Top, that Medea was the first tragedy one saw performed in the original Greek. Some are ‘descriptive’ in the philosopher's sense, ‘matters of fact’—that the narrator is a senior civil servant, that the painting is all in pastel colours, that the conductor has not played all the repetitions. Some invoke formal structural principles—that the doors are in classical proportions, that the work's catastrophe is deferred to the finale, that the poem is in iambic pentameters. Some are concerned with the exposition of technique—that the spaciousness is suggested by the use of open fifths, that speed is portrayed by making the moving object sharper than anything else in the picture, that the effect of a sculpture is achieved by the use of metallurgically distinct materials. I wish to concentrate on a type of remark found frequently in art criticism, which defies reduction to any of the kinds mentioned above. The following are typical instances:That picture will not, at the first glance, deceive as a piece of actual sunlight; but this is because there is more in it than the sunlight, because under the glazing veil of vaulted fire which lights the vessel on her last path, there is a blue deep, desolate hollow of darkness, out of which you can hear the voice of the night wind, and the dull boom of the disturbed sea; because the cold deadly shadows of twilight are gathering through every sunbeam, and moment by moment as you look, you will fancy some new film and faintness of the night has risen over the vastness of the departing form (Ruskin, on Turner's The Fighting Temeraire).


2020 ◽  
Vol 83 (4) ◽  
pp. 506-553
Author(s):  
Marianne Koos

AbstractThis article examines the unique self-portrait of Alexander Roslin and his artist wife, Marie- Suzanne Giroust-Roslin (1767, Stockholm, Nationalmuseum), in which a male painter for once leaves the place at the easel to a painting woman. This complex multi-figure painting not only commemorates the couple’s friendship with the sitter, Henrik Villhelm Peill. Rather, it is conceived as a double image of love and advertisement – especially for her art. Further, with this painting Roslin takes a programmatic stand for his own concept of painting as much as for that of his wife: Criticized by Denis Diderot in 1765 for not painting but – like women at the toilet table – literally applying makeup, in this selfportrait with his painting wife Roslin undertakes a conspicuous narrowing of these (so different) activities. Roslin takes up the reproach of beautiful appearance and deception in order to let this criticism collapse in a second moment in the artistic concept of the artful deception of the eye – in a deceptively real painting, which – unlike women’s makeup – negates all difference between being and appearance. An in-depth analysis of the extraordinarily refined self-portrait of Madame Roslin with the laughing self-portrait of Maurice-Quentin de La Tour supports this interpretation. In a broader perspective this study is understood as a contribution to the investigation into the metaphorization of painting layers, picture surfaces, and forms of color application in pre-modern art and art criticism.


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