scholarly journals THE STORY OF FOUNTAIN: HARD FACTS AND SOFT SPECULATION

2019 ◽  
Vol 28 (57-58) ◽  
pp. 10-47
Author(s):  
Thierry De Duve

Thierry de Duve’s essay is anchored to the one and perhaps only hard fact that we possess regarding the story of Fountain: its photo in The Blind Man No. 2, triply captioned “Fountain by R. Mutt,” “Photograph by Alfred Stieglitz,” and “THE EXHIBIT REFUSED BY THE INDEPENDENTS,” and the editorial on the facing page, titled “The Richard Mutt Case.” He examines what kind of agency is involved in that triple “by,” and revisits Duchamp’s intentions and motivations when he created the fictitious R. Mutt, manipulated Stieglitz, and set a trap to the Independents. De Duve concludes with an invitation to art historians to abandon the “by” questions (attribution, etc.) and to focus on the “from” questions that arise when Fountain is not seen as a work of art so much as the bearer of the news that the art world has radically changed.

PMLA ◽  
1961 ◽  
Vol 76 (3) ◽  
pp. 182-192
Author(s):  
Robert J. Clements
Keyword(s):  
The One ◽  

Michelangelo Buonarroti's influence upon baroque sculpture is now widely recognised by historians. Ever since that morning in 1506 when he and the Sangalli, father and son, watched the white Pentelic marble of the Laokoön emerge from the farmland of Felice de Freddis near the Baths of Titus, Michelangelo's restless mind found authority in antiquity for a revision of his aesthetic canons. In this agonising group Michelangelo found justification for moving beyond the symmetry, restraint, and proportione divina of the Donatellian mode of sculpture, the static scientism of Da Vinci's painting, and the Vitruvian rules of architecture—even though he paid lip service to those rules and even recited them to popes. Whereas Michelangelo did not acknowledge this influence in writing, or apparently in speaking, his contorted and anguished Haman (1511–12) on the spandrel of the Sistine Vault was an admission of the influence of this Rhodian group —just as El Greco's newly-restored Laokoön in Washington acknowledges it as the one work of art which initiated European baroque. Moreover, the anguishes of the Vatican Laokoön and the expressions thereof were to parallel those tensions—visible even in his death mask—of Michelangelo's own soul and to leave an imprint upon his poetry. Laokoön, it should be remembered in view of his impact upon European baroque, was a militant, ritualistic priest.


2017 ◽  
Vol 1 (1) ◽  
Author(s):  
Arianna Novaga

The Belgian theatre-dance company Ultima Vez – founded by the director and choreographer Wim Vandekeybus – presented Booty Looting in 2012, at the Venice Biennale Danza. On the stage, a complex and apparently disordered narrative rhapsody, brings into play complementary diegetic coefficients: while a story straddles the real and the imaginary, the dancers become consumed actors, the actors dance and live music fills the empty spaces. But the real beating heart of the show is the photographer, who is entrusted with the delicate task of deciphering the feverish dynamism of the scene to move the public's attention elsewhere, as if to give them a relaxing break from the chaos. The photographic image, taken and reported in real time on the screen at the bottom of the stage, freezes some salient moments of that convulsive movement, almost to break it down anatomically into parts of a 'muybridgian' conception. The photographer, always active during the representation, is an integral part of the story, becoming a performer himself so that his intervention determines the dramaturgical development of the plot. The visual quality of the scene is strongly enhanced by live photographic images, which are often attributable to known visual models. Booty looting literally means stealing what has already been the object of theft, exactly as it happens in the art world, according to the perspective of Vandekeybus. Photography is seen here as an instrument that on the one hand makes it useful to prove the reality of facts, but at the same time declares its ability to lie, to deform memory, to create false memories, to become misleading echoes of experiences actually lived. Between truth and deceit, the photographic image plunders the world and gives us the feeling of being able to know and know it in depth - as Susan Sontag teaches - but it is only a distorted memory that confuses and falsifies the real.


2020 ◽  
Vol 7 (2) ◽  
pp. 411-430
Author(s):  
Maja Tabea Jerrentrup

Abstract The art of bodypainting that is fairly unknown to a wider public turns the body into a canvas - it is a frequently used phrase in the field of bodypainting that illustrates the challenge it faces: it uses a three-dimensional surface and has to cope with its irregularities, but also with the model’s abilities and characteristics. This paper looks at individuals who are turned into art by bodypainting. Although body painting can be very challenging for them - they have to expose their bodies and to stand still for a long time while getting transformed - models report that they enjoy both the process and the result, even if they are not confident about their own bodies. Among the reasons there are physical aspects like the sensual enjoyment, but also the feeling of being part of something artistic. This is enhanced and preserved through double staging - becoming a threedimentional work of art and then being staged for photography or film clips. This process gives the model the chance to experience their own body in a detached way. On the one hand, bodypainting closely relates to the body and on the other hand, it can help to over-come the body.


Problemos ◽  
2010 ◽  
Vol 77 ◽  
pp. 163-173
Author(s):  
Vaiva Daraškevičiūtė

Straipsnyje aptariamas tiesos ir meno kūrinio santykis B. Croce’s ir H. G. Gadamerio filosofijoje. Lyginami Croce’s estetikos ir Gadamerio meno filosofijos principai, analizuojami panašumai ir skirtumai. Croce akcentuoja meno autonomiją ir subjektyvųjį intuityviojo pažinimo lygmenį, jo estetikoje per meno kūrinį patiriamas intuityvusis tiesos matmuo, tačiau esama ir universalumą suponuojančių meno patirties aspektų. Gadameris meno kūrinio supratimo analize siekia pagrįsti hermeneutikos universalumą – tiesa čia priešinama metodologijai ir suvokiama kaip supratimo įvykis. Straipsnyje grindžiama tezė, kad Croce’s estetikoje tiesos ir meno kūrinio santykis analogiškas Gadamerio hermeneutikoje aptariamam tiesos ir meno kūrinio santykiui.Pagrindiniai žodžiai: meno kūrinys, tiesa, intuityvusis pažinimas, ekspresija, hermeneutika.  The Relationship Between Truth and the Work of Art: B. Croce and H. G. GadamerVaiva Daraškevičiūtė SummaryThe article analyzes the relationship between truth and the work of art in Benedetto Croce’s aesthetics and Hans Georg Gadamer’s philosophy of art. It compares the main principles of art in their philosophies, showing their similarities and differences. The approaches of these two thinkers are compared by presenting their concepts of truth, the art work and art experience. Croce considers art as an autonomic, subjective cognition. Nevertheless, the universal dimension of art experience is especially important in his aesthetics as well. Gadamer, for his part, uses the reflection of the experience of the art work as the foundation of a hermeneutic universality. The truth in this case is described as contrasting with methodology and is taken to be an event of understanding. The article concludes that the relationship between truth and the art work which we find in Croce’s aesthetics is analogous to the one that lies in Gadamer’s philosophy of art.Keywords: Truth, Art work, Hermeneutics, Intuition, Experience.t: 115%;"> 


2021 ◽  
Vol 21 (1) ◽  
pp. 85-98
Author(s):  
Stephen Adam Schwartz

In his text on the ‘Exposition Universelle 1855’, Baudelaire upholds what he calls ‘cosmopolitisme’ as the antidote to the constraining influence of universalizing principles of taste that are meant to define beauty for all times and places. Baudelaire’s view is that such aesthetic systems close off the possibility of beauty, which, he maintains must contain an element of novelty. Accordingly, the proper attitude for the viewer (or reader or spectator) to take before a work of art is one that remains always open to novelty and to the ‘universal vitality’ out of which it springs. This attitude is the cosmopolitan one. Yet Baudelaire characterizes this attitude in ways that seem fundamentally incompatible if not diametrically opposed. On the one hand, cosmopolitanism as described in this text seems to involve the slow, lived apprenticeship in the values, ways of life, and criteria of judgement of those in other places, the better to be able to appreciate the beauty of the objects produced in them. On the other, he speaks of the appropriate attitude toward an aesthetic object — indeed toward any object that presents itself to our senses — as one resulting solely from the spectator’s exertions on his or her own mind and will, exertions by which the spectator refrains from imposing criteria of judgement upon the putative aesthetic object in order, instead, to derive one’s criteria from it. While the text on the ‘Exposition’ provides the reader with no way of resolving this contradiction, Baudelaire’s remarks on fashion in ‘Le Peintre de la vie moderne’ (1863) provide a dialectical resolution.


2019 ◽  
Vol 36 (2) ◽  
pp. 195-227
Author(s):  
Philip Ross Bullock

As Russia’s first professional, conservatory-trained composer, Petr Il'ich Chaikovsky operated in the rapidly evolving social and economic context of post-emancipation Russia, identifying ways to interact with Russia’s musical institutions—its opera houses and theaters, its concert organizations and publishers—to fashion a career that was as successful financially as it was critically. Yet the myth of Chaikovsky’s financial incompetence persists, and the image, whether popular or scholarly, is still one of Chaikovsky as a spendthrift, unable to manage his income or regulate his outgoings. This article challenges such views by drawing on the recently published complete correspondence between Chaikovsky and his publisher, Petr Iurgenson, as well as on financial records preserved in the composer’s archives. In particular, this article analyzes the relationship among Chaikovsky, Iurgenson, and the operation of Russia’s musical “marketplace” at the level of genre, examining the interaction between financial considerations on the one hand and Chaikovsky’s decision to work in particular musical forms on the other. By examining the connections among Russia’s nascent musical institutions, Chaikovsky’s particular collaboration with his publisher, and the relative status of different musical genres, it becomes possible to establish the nature of Russia’s musical “art world” in the second half of the nineteenth century. In proposing a more nuanced and systematic account of Chaikovsky’s economic agency than has been attempted previously, this article thus contributes to a growing body of work on the institutional structures that shaped the Russian arts in the nineteenth century.


2009 ◽  
Vol 43 (2) ◽  
pp. 405-417
Author(s):  
Elias Polizoes

This article offers a reading of the “Conclusioni provvisorie,” the last section of Eugenio Montale's La bufera e altro. It takes its lead from notion of Classicism outlined by T.S. Eliot in his 1923 review of Ulysses and argues that the recourse Montale makes to Dante in particular, and to Christian symbolism in general, is structurally akin to the parallel James Joyce draws between Homer's Odyssey and the world of the early 1920s. In Eliot's view, it is by invoking the coherence of ancient myth that a writer can lend shape and significance to the chaos of the modernity. In Montale's case, however, rather than work to organize the chaotic present according to the idealized image of form and order Classicism promises, the structural use the poet makes of Christianity serves a demythologizing function. On the one hand, it exposes how Classicism is unable to marshal the chaos of the present beyond transforming it into a work of art; on the other, it shows that ideas of order are in fact allegories of the kind elaborated by Walter Benjamin, that is to say, provisional, makeshift, and ultimately empty.


Media-N ◽  
2018 ◽  
Vol 14 (1) ◽  
pp. 78-80
Author(s):  
Richard Rinehart

Not rooted in a traditional culture or ancestral homeland, Queerness constitutes ephemeral cultures, continually reinvented and reimagined. Queerness is under constant threat of erasure from cultural amnesia and political malice. Academia and the art world have responded to this erasure with alternately heroic and halting efforts.  This paper suggests ways in which this erasure manifests, from historic forces to contemporary discourses. The author attempts to assess various responses to queer erasure in the overlapping enclaves of new media art comprised of artists, academics, writers, and curators. Lastly, this paper will consider how new media art inflects or reframes ongoing conversations around queer social erasure and how artists and art historians work against the forces of nothingness.


2019 ◽  
Vol 10 (1) ◽  
pp. 45-82
Author(s):  
Yasintus T. Runesi

In his path of thinking, particularly from the 1930s onwards, Martin Heidegger firmly believed that Sein reveals itself, when human being, whom he termed as Dasein, awakened from his blindness of common sense and struggle for grasps his own authenticity. In this paper I examine Heidegger’s destruction of the work of art as a site of strife between art and politics in his text, Der Ursprung des Kunstwerkes. Heidegger’s position is complex: on the one hand, he acknowledges that Sein is a phenomenon beyond our horizon of understanding, Sein is all about not something particular; on the other hand, he insists that Sein’s presence through art inscribed in a certain particular identity, especially German volks. In response, I argue that the identification of Sein with a particular identity such as German volks, offers the truth that the politics itself is forged and instituted in and as work of art. Some conclusions will be drawn concerning the importance of the small dimension of Heidegger’s thought on art in contemporary politics.


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