Chapter 14. Traveling, Seeing, and Painting: Amsterdam and the Creation of Jewish Art in the Work of Max Liebermann and Hermann Struck

2021 ◽  
pp. 256-268
Author(s):  
Nils Roemer
2016 ◽  
Vol 6 (2) ◽  
pp. 23-25
Author(s):  
Ruth Illman

A response to Melissa Raphael’s article ‘The creation of beauty by its destruction: the idoloclastic aesthetic in modern and contemporary Jewish art’. Key themes discussed include the notion of human beings as created in the image of God, Levinas’s understanding of the face and its ethical demand as well as the contemporary issue of the commodification of the human face in digital media.


2016 ◽  
Vol 6 (2) ◽  
pp. 14-22 ◽  
Author(s):  
Melissa Raphael

Contemporary commentators are well aware that the Jewish tradition is not an aniconic one. Far from suppressing art, the Second Commandment produces it. And not just abstract art; it also uses halakhically mandated idoloclastic techniques to produce figurative images that at once cancel and restore the glory (kavod) of the human. This article suggests that Jewish art’s observance of the Second Commandment’s proscription of idolatrous images (a commandment that belongs indivisibly with the First) is ever more relevant to a contemporary image-saturated mass culture whose consumption induces feelings of both hubris and self-disgust or shame. The article revisits Steven Schwarzschild’s interpretation of the halakhic requirement that artists should deliberately misdraw or distort the human form and Anthony Julius’s account of Jewish art as one that that mobilizes idol breaking. As an aesthetic consequence of the rabbinic permission to mock idols – and thereby render the ideological cults for which they are visual propaganda merely laughable or absurd – distortive, auto-destructive and other related forms of Jewish art are not intended to alienate the sanctity of the human. On the contrary, by honouring the transcendence of the human, especially the face, idoloclastic art knows the human figure as sublime, always exceeding any representation of its form. Idoloclastic anti-images thereby belong to a messianic aesthetic of incompletion that knows the world as it ought to be but is not yet; that remains open to its own futurity: the restoration of dignity, in love.


Author(s):  
Roman Frankiv ◽  
Khrystyna Boyko

The purpose of the article is to identify the features of idyllic artistic plots related to German, Jewish and Ukrainian national narrative. Try to evaluate their motivating mechanism. The methodology is the use of ideological and plot analysis, methods of comparison and generalization. The scientific novelty is to expand the understanding of the plot content of some works of German, Jewish and Ukrainian art, in the context of their nation - creative motivation. Conclusions. The period of creation of modern nations became a great challenge for art. An important motivating role belongs to the creation of the image of the "ideal being", the mandate to which the new community promised. Thus, the nation-creative plot is, in one way or another, connected with sacralization sentiments. German painting in the Romantic era operated with paintings of idyll, which, however, contains memories of the Middle Ages as an era of even greater perfection. Thus arose the motivating potential of "return" to the epic of the past. Jewish art culture is characterized by a tradition of associating the ideal being with the holy city of Jerusalem, a "return" to which also has motivating potential. In Ukrainian art, there are also plots of natural idyll, but the situation of "ideal existence" is connected with the inner state of man - the warrior "Cossack Mamaу", who gains personal freedom for creativity. As a result of the study, it was found that idyllic plots associated with the creation of modern national narratives in German, Jewish and Ukrainian painting have a number of common and distinctive features. Common features include the presence of sacred content and solidarity of the surrounding community. Distinctive features are different vector of orientation of the motivating plot. In art related to the German narrative of ideal nation existence, vector can be described as epoch-centric, with the Jewish narrative as city-centric, and with Ukrainian as anthropocentric.


2020 ◽  
Vol 43 ◽  
Author(s):  
Stefen Beeler-Duden ◽  
Meltem Yucel ◽  
Amrisha Vaish

Abstract Tomasello offers a compelling account of the emergence of humans’ sense of obligation. We suggest that more needs to be said about the role of affect in the creation of obligations. We also argue that positive emotions such as gratitude evolved to encourage individuals to fulfill cooperative obligations without the negative quality that Tomasello proposes is inherent in obligations.


Author(s):  
Nicholas Temperley
Keyword(s):  

Sign in / Sign up

Export Citation Format

Share Document