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John berger ways of seeing explained
Visual perception introduction essay
John berger ways of seeing explained
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“WAYS OF SEEING”
The book titled as “ways of seeing" John Berger is written based on the famous film the BBC and was first published after its premiere in 1972. The critics wrote that Berger is not just opens your eyes to how we see the work of art, it is almost certain to change the very perception of the art audience. "Theory and Practice" begin cooperation with the publishing house and published the first edition of this essay, in which the writer behind Walter Benjamin talks about the changing role of art in the age of mechanical reproduction.
The basic analysis of this book is that sight with respect to the primary language. Child already sees and understands, though still not able to speak, but the vision of primary and in a different sense. Understanding of our place in the world around us is formed thanks to vision; we explain the world with words, but words cannot do anything with the fact that we are surrounded by this world. Relationship between what we see and what we know, remain tenuous. What we know or what we believe affects how we see things around us. For example, in the middle Ages, when people believed in the real existence of Hell, fire meant for them something different from what it means to us. And, nevertheless, their idea of Hell owes much to the spectacle of the consuming fire and an ash remaining after him, as well as the pain from his injuries. When a person is in love, has the image of a loved perfection, completeness which cannot be measured nor words, nor arms, - for a while it can accommodate only love connection. However, this vision that comes before words and completely defies verbal definition is not merely automatic responses to stimuli. (This question can be raised only if considered absolutel...
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...owever, when the image is presented as a work of art, his perception of the acquired influence our ideas about the art - representations relating to:
- Beauty
- Truth
- Genius
- Civility
- Forms
- Social status
- Taste etc.
To conclude, the book titled as “way of sight” has a great influence on the society. It has all the aspects of seeing in this book. Today we see the art of the past as no one has ever seen him. We even perceive it differently. This difference can be illustrated by the example of how in different times understood perspective. Perspective is conditionality inherent only art and first appeared in the early Renaissance - all centres in the view of the viewer. It's like a lighthouse beam, only the place of the light coming out, take the images coming inside. These images are to be called reality. Perspective makes eye centre of the visible world
Art has always been considered the effervescent universal tool of communication. Art does not require a concrete directive . One sculpture,drawing or written creative piece, can evoke a myriad of emotions and meaning . Artistic pieces can sometimes be considered the regurgitation of the artist's internal sanctum. In Richard Hooks graphic painting,Adoption of the Human Race, the effect of the imagery,symbols ,color and emotional content projects a profound unification of a spiritual edict.
Mr. Berger states in his essay, “The reciprocal nature of vision is more fundamental than that of a spoken dialogue. And often dialogue is an attempt to verbalize this- an attempt to explain how, either metaphorically or literally, “you see things” (120). This statement is a use of the rhetorical strategy, ethos, which is what Mr. Berger uses to gain influence and trust with the academic audience that he is intending to instill new knowledge in. This is a strong use of ethos that leads into how art is viewed so
In the early 1400s, Italian engineer and architect, Filippo Brunelleschi, rediscovered the system of perspective as a mathematical technique to replicate depth and form within a picture plane. According to the principles, establishing one or more vanishing points can enable an artist to draw the parallels of an object to recede and converge, thus disappearing into a “distance”. In 1412, Brunelleschi demonstrated this technique to the public when he used a picture of the Florence Baptistery painted on a panel with a small hole in the centre.3 In his other hand, he held a mirror to reflect the painting itself, in which the reflected view seen through the hole depicted the correct perspective of the baptistery. It was confirmed that the image
Art has been around for as long as humanity has existed, and it is much more than just drawings or paintings. Art is what every a person makes of it. Art can be drawings, paintings, writings, or even dancing, but never is it contained to just one of those things. As we explore just two aspect of art it is important to realize that there is no right or wrong way to look at the art. Art comes in many different forms, in which they are all interpreted a little differently by different people. For me, when I read a poem I do not instantly know what the poet is trying to say and I don’t find it as interesting, but when I look at a painting so many more thoughts comes and I can’t help by imagine what that artist was thinking while he was painting.
Through what we have studied of the artist, we know that he sees various things in his
It appears to me that pictures have been over-valued; held up by a blind admiration as ideal things, and almost as standards by which nature is to be judged rather than the reverse; and this false estimate has been sanctioned by the extravagant epithets that have been applied to painters, and "the divine," "the inspired," and so forth. Yet in reality, what are the most sublime productions of the pencil but selections of some of the forms of nature, and copies of a few of her evanescent effects, and this is the result, not of inspiration, but of long and patient study, under the instruction of much good sense…
It is said that art is like a mirror to the soul, a way to see what
... the sense of sight has been incorporated into depicting the story behind what is denoted between the traditions, social orders and situations during the period the images were produced.
Unlike science, art is subjective. The artist leaves behind a part of himself in his work. Therefore, each piece has its own distinct perspective. Frida Kahlo’s self-portraits show her view on her life, on how she has faced so many struggles, yet managed to be a strong person. When we see or hear or read an artistic creation, it produces a mood such as calm or loud, fear or safety. For example, the Eiffel Tower gives Paris a majestic awe; everyone who passes by feels the strength of the 113-year-old grand structure. Art also has a texture. Photographs reveal much through their textures; grainy surfaces often make the picture more realistic while smooth ones seem softer. When we hear a piece of music or see a film, a rhythm carries us from one part to another. Not just true for these two genres, rhythm is present in any artistic work. These few properties are characteristic of everything we encounter in the world of art, the world of human expression. Most have other special features also. Most of the time, though, we do not think about these characteristics because we do not have enough time to pay attention to anything for more than a few seconds.
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...
The piece, “From Ways of Seeing” by John Berger, describes how a man’s actions are perceived and always focused on showing power. However a woman’s presence is opposite and that everything she does determines how people see her. Her choices and actions are what we go by to determine who the woman is. Whereas men want to be seen but women just want to be accepted (4). Aaron H. Devor in, “Becoming Members of Society: Learning the Social Meanings of Gender” argues that men and women both strive to obtain power (112). Devor shows how the means of how they obtain said power are vastly different and mirror the statements that Berger claims (114). Devor helps further our understanding of how we come to act the specific ways that are customary by divulging the ongoing thought process toward gender of children (109). Berger as well as Devor seem to agree on the topic of how the members of a gender act in society, the motive behind these actions are where differences between the writers
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)
Conversely, upon investigating the artwork’s factual information such as the painting’s context, the artist’s background, the genre and the school or movement associated with the painting, it is possible to obtain knowledge that combines objective information and subjective opinion, confirming that some degree of objectivity, albeit with our ‘cultural imprint’, is possible as an art observer.
In his book Art and Illusion: A Study in the Psychology of Pictorial Representation”, Gombrich examines the history and psychology of pictorial representation, drawing on various other historians and thinkers, such as Karl popper. He seeks for a rational explanation regarding the changing styles of art. He mainly refutes the notion of art as imitation, and rather sees art as representation of reality. He uses the example of impressionist and post-impressionist painters and applies Popper’s methodology to the development of this particular