Zygmunt Krasiński wobec sztuk pięknych / Zygmunt Krasiński and the Fine Arts

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.

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.


1997 ◽  
Vol 40 (2) ◽  
pp. 243-263
Author(s):  
Mark A. Schneider

Epistemological reflection has been a major source of innovation in the human sciences while having very little influence on the arts or sciences. This variation is explained using a sociological framework emphasizing the organizational forms that underpin or are implicit in epistemological positions. The fine arts and the harder sciences are, respectively, too weakly and too strongly organized to be open to epistemological influence. By contrast, the human sciences might plausibly be organized either more loosely or more tightly, and epistemological argument is used in part to urge movement in one or the other direction. This perspective is applied to the academic study of literature both historically and in relation to a current epistemological dispute between realist and relativist scholars. The argument is unresolvable in practice, it is argued, because of constraints on scholarly interpretation set by consumers. Parallels are drawn with circumstances in sociology.


2002 ◽  
Vol 127 (1) ◽  
pp. 1-22 ◽  
Author(s):  
Matthew Riley

Johann Georg Sulzer's Allgemeine Theorie der schönen Künste (1771–4) exerted considerable influence on late eighteenth-century German musical writers. But for many modern commentators, it typifies the negative attitude to instrumental music characteristic of much Enlightenment rationalism. A reassessment of Sulzer, taking account of his philosophical background in Leibniz, Wolff and Baumgarten, shows that in fact he considered music the first of the fine arts. The arts have an ethical, civilizing role; but while most can affect only people who are already partly civilized, music possesses a special ‘aesthetic force’ which energizes the minds of cognitively passive people or ‘savages’.


1999 ◽  
Vol 16 (2) ◽  
pp. 115-122 ◽  
Author(s):  
Charles Plummeridge

Over the past three decades it has become customary to regard music education as a form of aesthetic education. Recently a number of writers have expressed some objections to this view which they maintain has acquired the status of an accepted orthodoxy. In a healthy educational climate it is right that any orthodoxy should be questioned and aesthetic education has often become the subject of an international debate The purpose of this paper is not to add another voice to that debate but to re-examine the concept of aesthetic education with reference to the teaching and learning of music in educational institutions.Many discussions on this issue become clouded because the term ‘aesthetic education’ is used in different ways and in different contexts In a broad sense the aesthetic is not necessarily associated with the arts and is taken to be a dimension of experience in any discipline; accordingly, aesthetic education is across the curriculum. Most frequently, it implies an education in the fine arts, the aim of which is the development in children of a particular style of thinking or mode of intelligence. A third view arises from the notion of aesthetics as a form of enquiry best described as the philosophy of art; aesthetic education thus conceived involves the study of topics such as artistic meanings, judgements and values.An examination of these different conceptions of aesthetic education raises a number of philosophical and educational issues that have implications not only for the organisation and practice of music education in schools but also for the education and professional development of teachers.


2021 ◽  
Vol 1 ◽  
pp. 66-88
Author(s):  
Casey Haskins ◽  

Writers in pragmatist aesthetics tend, as naturalists, to avoid the originally Kantian-Idealist term “autonomy” when discussing art and aesthetic experience. Even so, a more general autonomy concept, emphasizing that art and the aesthetic comprise a normatively special aspect of experience, is already implicit in much of the pragmatist aesthetics literature, including in John Dewey’s seminal Art as Experience. As the cultural disciplines move beyond earlier modernist- and postmodernist-era debates about art’s total autonomy from or total “heteronomous” absorption within the processes of life, I argue that a more naturalistically down-to-earth version of the above general autonomy idea remains indispensable in a century of social, environmental, and existential crises whose solutions demand creative agency of a kind that artistically charged experiences can inspire. Drawing upon key pragmatist themes, I further develop the general autonomy idea by arguing that aesthetic experiences within and without the fine arts are horizontally transcendent; that art and the aesthetic answer a persistent human need for experiences that are intrinsically rewarding while also serving the instrumental function of being redemptive; that to this end, our global culture needs collectively accessible autonomous spaces within language and experience that can help people explore and interrogate the meanings of what we individually and collectively do; and that the value of our theoretical beliefs about the arts lies not in their power to represent a world supposedly independent of human thought and action but in what they lead us to do in the world. In conclusion, I illustrate this pragmatic interpretation of the general autonomy idea with a reading of Richard Powers’ novel The Overstory.


1980 ◽  
Vol 62 (2) ◽  
pp. 333
Author(s):  
Phyllis Braff ◽  
Joseph Phillip Cervera
Keyword(s):  

This volume tells the little-known story of the Dominican Family—priests, sisters, brothers, contemplative nuns, and lay people—and integrates it into the history of the United States. Starting after the Civil War, the book takes a thematic approach through twelve essays examining Dominican contributions to the making of the modern United States by exploring parish ministry, preaching, health care, education, social and economic justice, liturgical renewal and the arts, missionary outreach and contemplative prayer, ongoing internal formation and renewal, and models of sanctity. It charts the effects of the United States on Dominican life as well as the Dominican contribution to the larger U.S. history. When the country was engulfed by wave after wave of immigrants and cities experienced unchecked growth, Dominicans provided educational institutions; community, social, and religious centers; and health care and social services. When epidemic disease hit various locales, Dominicans responded with nursing care and spiritual sustenance. As the United States became more complex and social inequities appeared, Dominicans cried out for social and economic justice. Amidst the ugliness and social dislocation of modern society, Dominicans offered beauty through the liturgical arts, the fine arts, music, drama, and film, all designed to enrich the culture. Through it all, the Dominicans cultivated their own identity as well, undergoing regular self-examination and renewal.


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


2020 ◽  
Vol 7 (1) ◽  
pp. 21-29
Author(s):  
Martinus Dwi Marianto ◽  
Martinus Dwi Marianto

This research was done as an effort to observe, write, and publicize  eco-activism and achievements by a number of eco-actors in the midst of an increasingly natural environmental crisis, to be used as stimuli and teaching materials for the course of  EcoArt. A number of artists practicing ecoartivism were purposively selected as a sample; their works and achievements are exposed. They are Endar Progresto, Widya Purwoko, Bernadeta Pudiasminarsih (Dyas Ecoprint), and Nasirun. These eco-activists not only work ecologically real, but also creatively communicate ecological values to surrounding communities to change. Nevertheless campaigning this environmental crisis for the better cannot be done partially, but must be jointly supported, organized and socialised continuously. For this reason, their works and achievements, as well as their individual ecoartivism need to be exposed, documented, and assembled as one unit as part of selected subjects of the EcoArt Course in the Fine Arts Department of the Indonesia Institute of the Arts Yogyakarta, to generate  enthusiasm in articulating or representing ecological concerns for ecosystem sustainability and preservation of natural environment through Art.


2019 ◽  
Author(s):  
Pedro Luz Pinto ◽  

Álvaro Siza Vieira (1933) began his training at the Architecture Department of the School of Fine Arts in Porto (EBAP) in 1949, one year after the 1st Congress of Portuguese Architects (1948), which became known as the congress of modern architects. There were two fine arts schools at the time in Portugal, in Porto and Lisbon (EBAP and EBAL), both with an equivalent curriculum that was coordinated by the state. Siza attended the course based on the “beaux arts” programs of 1932, concluding the curricular part of his course in 1955 and presenting his final graduation design in 1965. But by this time, Portuguese education in the arts had already switched to “modern”curricula (1952-57 Reform). The following year, having already seen some of his important works built, Siza began his career as assistant professor at the school in Porto.


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