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Picasso's Guernica essauly
Picasso's Guernica essauly
Importance of aesthetic value
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Noel Carroll analyses in his paper ‘Aesthetic Experience Revisited’ three different views about ways to attain an aesthetic experience. The first account is the affect-orientated approach which purports to distinguish a certain emotive quality in the experience caused by an artwork. The second account is the axiological approach whose capacity commits to the necessary condition for an experience to be valued on its own. Finally, the content-oriented view addresses the properties that are produced by an artwork calling attention to all the main features (eg. expressive and formal properties) towards which the experience is directed. The paper will support the content-oriented view as the best account for attaining a distinctively aesthetic attitude. The affect-oriented sense we attribute to an aesthetic experience arises when we consider a distinctive quality whose purpose is to focus on some of the features that affect our emotions. On this interpretation, the immediate response of an aesthetic work can be intended to deliver joy and pleasure to the viewer. “A vaguely more explicit candidate is pleasure or delight or enjoyment. One way of crafting this sort of view might be to say that something is an aesthetic experience only if it is pleasurable” (2002: 148). This approach excludes the possibility that we might attain an experience also through a tedious, not pleasurable effect. Some artworks that are characterized by boredom can still cause a gratified sense of pleasure to the audience. For instance, the meaning of Picasso’s ‘Guernica’ evokes the shocking memories of the atrocities committed to the civilians during the Spanish Civil War. To understand the real sense Picasso intended to attribute to this painting, it involves t... ... middle of paper ... ...atures also allows for the spectator to grasp the intention for which the work was done. In conclusion, this paper raised claims against the affective-oriented approach and the axiological-oriented approach as satisfactory accounts to give rise to a certain aesthetic experience. Not all artworks are subject to distinctive qualities like pleasure or enjoyment but they also consider all the elements part of the content that grabs our attention. If there is an aesthetic experience that we can gather from an artefact, this is the content-oriented view. This view is the capacity of the spectator to be in the condition to grasp the content of the work, given in terms of the properties it possesses, not in virtue of the capacity to elicit a feeling. Most importantly, it is the interpersonal relation between the understanding of the main features depicted in a composition.
Many of these artists' works contain subtle hints to the author's opinion on the subject. By analyzing their central compositional effects, the viewer can obtain a greater appreciation and understanding for the art.
This book was also one of my first encounters with an important truth of art: that your work is powerful not because you convey a new emotion to the audience, but because you tap into an emotion the audience already feels but can't express.
...elationship between the people in the composition and their feelings in each other’s company. The viewer is forced to think critically about the people in the painting and their feelings and body language.
He clarifies his interpretation of aesthetic value, rejecting the traditionally narrow notions regarding beauty and composition, and expands his view to include insights and emotions expressed through the medium. Explaining that he views overall value as an all-things-considered judgement, he asserts the ethicist’s duty to contrast the aesthetic with the ethical and determine the extent to which one outweighs the other. Gaut calls on readers to defy the popular paradigm equating beauty with goodness and ugly with evil, allowing for great, yet flawed pieces of
According to the Oxford dictionary, Art is an expression or application of human creative skill and imagination producing works to be appreciated primarily for their beauty or emotional power. (oxforddictionaries.com). In the area of the Arts, it seems that knowledge is attained through a holistic lens, where its approach towards knowledge emphasizes the whole of an artwork rather than their constituent parts (simplyphyschology.com). Art can be accessible since the audience is able to experience it directly, with the help of our senses. As viewer we enjoy aesthetic pleasure, which involves an appreciation of the contents in relation to vehicles or supports. (Levinson, 1996) In fact, according to Jerrold Levinson’s ‘The Pleasures of Aesthetics’
The attempt to set up a standard for assessing the merit of works of art, based upon contingent connections between these works and the sentiments (feelings of pleasure or displeasure) of spectators, was famously made by David Hume. His attempt remains the locus classicus for those philosophers who attempt to found the aesthetic judgment upon empirical, rather than a priori, grounds. I have myself given it a limited defense (1). Recently, Hume's argument has been severely attacked by Malcolm Budd (2). His central contention is that Hume completely fails to introduce any normative element into the aesthetic judgment; he fails, that is, to give any content to the claim that some judgments on the value of a work are more warranted or appropriate than others...
The aesthetic form may be “tentatively define[d] as the result of the transformation of a given content (actual or historical, personal or social fact) into a self-contained whole,”. Art, when created in accordance to the aesthetic form, is the channeling of an experience into a subjective format, i.e. a novel, a painting, a piece of music, or any of the many different art forms. The reality of an event is translated into the chosen medium, and in this sublimation of the event, it is modified in accordance to the “demands of the art form” and the subjective perspective of the individual. The re-presentation of this event serves to “invoke the need for hope- a need rooted in the new consciousness embodied in the work of art”. When an event or object becomes the subject of a piece of art, it is necessarily changed according to the restrictions of the art form, artist, and veiwer. This change creates a new reality in where the event may take on a new meaning, thus challenging the original content of the event. This meaning is further influenced by subjectivity of the
Introduction Upon my first encounter with Kandinsky's painting, my eyes and indeed my mind were overcome with a sense of puzzlement, as it seemed impossible to decipher what lay beneath his passionate use of colour and distorted forms. Kandinsky hoped by freeing colour from its representational restrictions, it, like music could conjure up a series of emotions in the soul of viewer, reinforced by corresponding forms. Throughout this essay, I will follow Kandinsky's quest for a pure, abstract art and attempt to determine whether his passionate belief in this spiritual art and his theories on its effects on the soul, can truly be felt and appreciated by the average viewer, who at first glance would most likely view Kandinsky's paintings as simply abstract. Kandinsky was indeed a visionary, an artist who through his theoretical ideas of creating a new pictorial language sought to revolutionize the art of the twentieth-century. Regarded as the founder of abstract painting, he broke free from arts traditional limitations and invented the first painting for paintings sake, whereby the dissolution of the object and subsequent promotion of colour and form became means of expression in their own right.
Nicholas Bourriaud’s 1998 book Relational Aesthetics (Esthétique Relationnelle) has unquestionably been a successful catalyst of discussion. Relational Aesthetics has led the way in attempting to scrutinise and classify artworks by a generation of European artists during the nineteen-nineties. Over time, the book has become regarded by many as an essential text. Bourriaud described an innovative ‘relational’ concept of art, with the viewer’s interaction developing into an element of the piece of art. Relational art is frequently not regarded as art because it questions the perception and experience of art. Redolent of the period from which it developed, Relational Aesthetics reflects the beginning of internet culture instantaneous interaction.
Aesthetics found that through their great interest in beauty, pleasure that is derived form objects of art is more beautiful than other pleasures.
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.
AA theory by Clive Bell suggests the pinpoints the exact characteristic which makes a work true art. According to Bell, an artwork must produce “aesthetic emotion” (365). This aesthetic emotion is drawn from the form and formality of an artwork rather than whether or not it is aesthetically pleasing or how well it imitates what it is trying to depict. The relation of objects to each other, the colors used, and the qualities of the lines are seemingly more important than what emotion or idea the artwork is trying to provoke. Regardless of whether or not the artwork is a true imitation of certain emotions, ideals, or images, it cannot be true art unless it conjures this aesthetic emotion related to formality (367).
The Aesthetical Stage. This stage is defined by immediacy and a failure to reflect seriously upon the nature of one’s way of living. Those who live in the aesthetical stage are said to be a slave to their senses, satisfying urges and impulses as the body feels them. They possess qualities of immediacy and indulgence-living only for the moment and doing as they please. They are motivated by their desires and emotions. What they consider ‘good’ is that which gives them pleasure not that which is ...
The mind creates the emotions and ideals responsible for art. The brain is capable of imagining glorious things, and art is the physical manifestation of these ideals. These ideals are usually intense emotions with aesthetic power (Wilson, 220). Art organizes these emotions in a matter that can easily express the ideals to...
This can involve anything from political writing to music to visual art. Art that has a message behind it is infinitely more powerful and more important than art that is meant only to be beautiful; “concept [should be] the most important aspect of the work,” (Lewit 155). However, it is imperative that the work successfully communicates its idea to the observer. This idea of doing nothing more than communicating an idea to an audience is seen most often in conceptual art. Executed properly, conceptual art is extremely powerful. And in the case of conceptual art, “what the work of art looks like isn’t too important,” (Lew 155) in that an artist doesn’t have to worry about making their work beautiful. However, an artist must successfully convey their idea to an audience. If an idea is abstracted beyond the understanding of an audience “it is purposeless,” (Lewitt 155). Of course, there could have been an idea that was very clever on the part of the artist, but if the audience cannot understand it from the work, what does it matter? This should be regarded as simply a mental exercise by a person, not a work of