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Why art is important in society
Why art is important in society
Art history eassay
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Visit any major museum of art, at any given time, and one could find an abundance of monumental names listed on tiny plaques hanging next to even more recognizable works of art. The excitement felt by any art enthusiast when walking into these buildings of time and creation, is undeniable and especially unique. Could it be the atmosphere of the building, the presence of artwork, the people, possibly the grandeur of the space, or perhaps, could it be the spirit of the artists themselves, peering through the work they created? As onlookers peer into the artworks in front of them, there is no question as to whether or not they considered what the artwork means, where it came from and what the artist was interested in who created it. The intrigued viewer quite possibly could also want to have a conversation with that artist and ask them questions about the artwork and what it was that they were thinking about when producing it, with a goal of better understanding what they were looking at. As the viewer and after serious contemplation, would you believe you understood the artwork as the artist or artist’s society believed the work? Could you appreciate the work the same? Walter Benjamin, a well known German-Jewish Marxist literary and cultural critic, philosopher, translator and essayist introduced ideas and questions similar to these in his epic essay, “The Work of Art in the Age of Mechanical Reproduction.” He wrote about many different ideas concerning the concept of art, writing, politics and society. Benjamin was born in Berlin on July 15, 1892. He worked and lived in Germany for the majority of his life. He earned a Ph. D in 1919, but never held an academic career (egs.edu, 2009). “He dedicated his life’s work to writ... ... middle of paper ... ... 41-46. Ebscohost. Web. 12 Nov. 2009 Luehrman M., Unrath K. “Bringing Children to Art- Bringing Art to Children.” Art Education. Jan. 2009: 41-47. Print. Peim, Nick. “Walter Benjamin in the Age of Digital Reproduction: Aura in Education: A Rereading of ‘The Work of Art in the Age of Mechanical Reproduction.’” Journal of Philosophy of Education 41.3 (2007): 363-380. Wilson Web. Web. 2 Nov. 2009. Stolnitz, Jerome. “One The Apparent Demise of Really High Art.” The Journal of Aesthetics and Art Criticism 43.4 (1985): 345-358. Wilson Web. Web. 15 Oct. 2009. Stolnitz, Jerome. “The Aesthetic Attitude’ in the Rise of Modern Aesthetics.”Journal of Aesthetics and Art Criticism 36.4 (1978): 409-422. Wilson Web. Web. 15 Oct. 2009. Townsend, Chris. “Knowledge as Spectacle.” Art Monthly 322 (Dec.2008/Jan.2009): 11- 14. Wilson Web. Web. 15 Oct. 2009.
The earliest forms of art had made it’s mark in history for being an influential and unique representation of various cultures and religions as well as playing a fundamental role in society. However, with the new era of postmodernism, art slowly deviated away from both the religious context it was originally created in, and apart from serving as a ritual function. Walter Benjamin, a German literary critic and philosopher during the 1900’s, strongly believed that the mass production of pieces has freed art from the boundaries of tradition, “For the first time in world history, mechanical reproduction emancipates the work of art from its parasitical dependance on ritual” (Benjamin 1992). This particular excerpt has a direct correlation with the work of Andy Warhol, specifically “Silver Liz as Cleopatra.” Andy Warhol’s rendition of Elizabeth Taylor are prime examples of the shift in art history that Benjamin refers to as the value of this particular piece is based upon its mass production, and appropriation of iconic images and people.
People can have many different opinions depending on a topic, but what is truly difficult is getting a complete level of understanding from every opinion, or understanding the point of view of each opinion. Even accepting the points of view can be difficult for some people, who believe that their opinions are right. Luckily, people can learn about the other person’s frame of reference, and at the very least understand the topic or the person a little better. This particular topic is art, which is known for its multiple possible perceptions or its many different messages that it can send a person or group of people. In this way, people can learn more about the thought processes and feelings of others. Unfortunately, with differing opinions,
Though most works of art have some underlying, deeper meaning attached to them, our first impression of their significance comes through our initial visual interpretation. When we first view a painting or a statue or other piece of art, we notice first the visual details – its size, its medium, its color, and its condition, for example – before we begin to ponder its greater significance. Indeed, these visual clues are just as important as any other interpretation or meaning of a work, for they allow us to understand just what that deeper meaning is. The expression on a statue’s face tells us the emotion and message that the artist is trying to convey. Its color, too, can provide clues: darker or lighter colors can play a role in how we judge a piece of art. The type of lines used in a piece can send different messages. A sculpture, for example, may have been carved with hard, rough lines or it may have been carved with smoother, more flowing lines that portray a kind of gentleness.
The article Artists Mythologies and Media Genius, Madness and Art History (1980) by Griselda Pollock is a forty page essay where Pollock (1980), argues and explains her views on the crucial question, "how art history works" (Pollock, 1980, p.57). She emphasizes that there should be changes to the practice of art history and uses Van Gogh as a major example in her study. Her thesis is to prove that the meaning behind artworks should not be restricted only to the artist who creates it, but also to realize what kind of economical, financial, social situation the artist may have been in to influence the subject that is used. (Pollock, 1980, pg. 57) She explains her views through this thesis and further develops this idea by engaging in scholarly debates with art historians and researcher, and objecting to how they claim there is a general state of how art is read. She structures her paragraphs in ways that allows her to present different kinds of evidences from a variety sources while using a formal yet persuasive tone of voice to get her point across to the reader.
Varnedoe, Kirk. A Fine Disregard: What Makes Modern Art Modern. New York: H.N. Abrams, 1990. 152. Print.
Benjamin stressed the Marxist democratization of art through digital reproduction, a media which allows for de-emphasizing the original work of art. Throughout the history of arts, particularly visual arts, we have revered the individual paintings created by artists, locating them in exclusive galleries and museums which are subject to the tastes and privilege of the upper class philanthropic elite. The value of a work is based in part by which wealthy patrons have owned or commissioned it, and the history of a canvas often becomes more important than the actual formal representation on it.
When analyzing artwork, in any form, there are often times social contexts in which can be interpreted. Not always does the history behind the painting need to be revealed to fully understand the concept of the artwork, yet it is helpful in determining if the artwork is truthful in its representation. Although in analyzing artwork it is likely that there are drawbacks to considering the social context. To illustrate this point, I'm going to use the visual arts as my medium of choice. Understanding the social context can be an important tool. An advantage of knowing the history of the painting or sculpture can really enrich our knowledge, being in the 21st century, about some of the social periods from previous times. It can demonstrate how traditions were carried out, how they had an impact on the different social classes. It's a visual teaching aid of a sort. Even in the time period of which the artwork was created can be used as a tool to show how the life was in different parts of the world. It was also used as a hammer in the realist movement to show the upper classes that life for the poor was horrible. The visual arts is the only medium in which the pictorial image creates a universal language in which anyone, regardless of nationality or social class can interpret. The text which is created by this language often creates a context which is left open to interpretation. Contexts are created by the artist, critics, judges, the public, essentially, any one who views the work and forms an opinion relating to it. The contexts stem from subject or content of an artwork, and are usually facts regarding the content. Yet, the contexts almost always have backgrounds themselves, therefore making the original contexts, texts. This will be more clearly illustrated later. The chain is seeming to be a never ending process. There are always more conditions to the previous ones. All context, therefore, is in itself, textual. This concept of all context in itself textual is a post-structuralist strategy. A man named Derrida is a man who has developed this idea that the post-structuralist concept of every statement made, can be interpreted in infinite ways, with each interpretation triggering a range of subjective associations. Every statement has an association, therefore it's a sort of domino effect.
Modern art serves to immerse us more thoroughly in a scene by touching on more than just our sight. Artists such as Grosz, and Duchamp try to get us to feel instead of just see. It seems that this concept has come about largely as a way to regain identity after shedding the concepts of the Enlightenment. “Philosophers, writers, and artists expressed disillusionment with the rational-humanist tradition of the Enlightenment. They no longer shared the Enlightenment's confidence in either reason's capabilities or human goodness...” (Perry, pg. 457) It is interesting to follow art through history and see how the general mood of society changed with various aspects of history, and how events have a strong connection to the art of the corresponding time.
In Confronting Images, Didi-Huberman considers disadvantages he sees in the academic approach of art history, and offers an alternative method for engaging art. His approach concentrates on that which is ‘visual’ long before coming to conclusive knowledge. Drawing support from the field of psycho analytics (Lacan, Freud, and Kant and Panofsky), Didi-Huberman argues that viewers connect with art through what he might describe as an instance of receptivity, as opposed to a linear, step-by-step analytical process. He underscores the perceptive mode of engaging the imagery of a painting or other work of art, which he argues comes before any rational ‘knowing’, thinking, or discerning. In other words, Didi-Huberman believes one’s mind ‘sees’ well before realizing and processing the object being looked at, let alone before understanding it. Well before the observer can gain any useful insights by scrutinizing and decoding what she sees, she is absorbed by the work of art in an irrational and unpredictable way. What Didi-Huberman is s...
Janson, Harry W. History of Art. 5th Ed. New York: Harry N. Abrams, 1995. Print.
Goldblatt, and Brown. Aesthetics: A Reader in Philosophy of the Arts, Upper Saddle Ridge, NJ: Prentice Hall, 1997.
Philosophies of Art and Beauty Edited by Hofstadter and Kuhns, (Chicago: University of Chicago press, 1976) chapters one and two for an overview of the aesthetics of Plato and Aristotle.
Marxist criticism concerns itself with class differences and the modes of production that produce oppression. Class conflict will be reflected in different forms of art because the marxist school believes that everything in a society is based on the current modes of production. A change to the mode of production will bring change to politics, law, philosophy, religion, and art. Max Horkheimer, Theodor W. Adorno and Walter Benjamin are three of the most notable critics of Marxism. They write about the production of cultural subject in capitalist societies, agreeing that reproduction of art has drastically changed due to mechanization. Horkheimer and Adorno’s The Culture Industry: Enlightenment as Mass Deception and Benjamin’s The Work of Art in the Age of Mechanical Reproduction are two texts that to depict how technology, the modes of production, have allowed the mechanical reproduction of works of art to change our culture society. Horkheimer and Adorno evolve from the works of Benjamin to to create the idea of the business ideology being formed from this mass production and consumption.
For over two thousand years, various philosophers have questioned the influence of art in our society. They have used abstract reasoning, human emotions, and logic to go beyond this world in the search for answers about arts' existence. For philosophers, art was not viewed for its own beauty, but rather for the question of how art and artists can help make our society more stable for the next generation. Plato, a Greek philosopher who lived during 420-348 B.C. in Athens, and Aristotle, Plato’s student who argued against his beliefs, have no exceptions to the steps they had to take in order to understand the purpose of art and artists. Though these two philosophers made marvelous discoveries about the existence of art, artists, and aesthetic experience, Plato has made his works more controversial than Aristotle.
Paintings, like many forms of art, are very subjective—what one may find intriguing another may completely disagree. “Art is physical material that affects a physical eye and conscious brain” (Solso, 13). To glance at art, we must go through a process of interpretation in order to understand what it is we are looking at. Solso describes the neurological, perceptual, and cognitive sequence that occurs when we view art, and the often inexpressible effect that a work of art has on us. He shows that there are two aspects to viewing art: nativistic perception—the synchronicity of eye and brain that transforms electromagnetic energy into neuro-chemical codes—which is "hard-wired" into the sensory-cognitive system; and directed perception, which incorporates personal history—the entire set of our expectations and past experiences—and knowledge (Solso, preface)