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Essays on nude paintings
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Author of Poetics Today, Charles Bernheimer, stated in his article “Manet’s Olympia: The Figuration of Scandal” that the tradition was that women were painted nude and put on display for the pleasure of the viewers, presumed men. This was to “stimulate [men’s] fantasy of sexual domination” (258). When a woman was painted nude, such as Olympia, “her nakedness is valuable not for its individuality… but for its transcendence of these marks in a formalized language intended to feed male fantasies while it erases any potentially threatening signs of woman’s desiring subjectivity” (258). Therefore, the reason Olympia is seen, as such a scandal is due to the fact that does not match the description of what is desirable for a nude painting of a woman. …show more content…
Some of the details being her hair, the flowers carried by her black servant, the black servant herself, and the black cat. Bernheimer describes her hair as softening Olympia’s face, “giving it a more traditional, feminine look” (269). The author describes the black cat as being one of the most scandalous of the substitutes. It is said that black cats are slang for the female sexual organ. Thirdly, the flowers carried by her black servant as said to have function “as a desexualized displacement of Olympia’s genitals [but] the connotations of the black female counteract this function” (271). Lastly, Bernheimer describes the maid as being “in many ways difficult to interpret as Olympia herself” (272). Some critics evoke the speculation that she is a dark counterpart to Olympia’s whiteness, but rather she is an emblem of the dark, “threatening, and anomalous sexuality lurking just under Olympia’s hand” (272). Bernheimer retreats to explaining how Olympia’s hand displacement does not revolve around the castration threat, but rather it is a reflection back to the male viewer, and the fetishized desire of his gaze, but without the
As time kept passing, more and more magnificent sculptures were made by numerous artists. One of the most memorable sculpture was Aphrodite of Knidos, goddess of love and beauty. Back in the Late Classical Period, the civilians were only used to seeing ideal male nude bodies, but Praxiteles decided to make a different approach and sculpted the first female nude. Because he obviously had never seen a goddess before, he used his imagination and sculpted bathing Aphrodite as humanlike possible. He did not make it look idealistic, but instead made it beautiful with flaws.
The difference is that one is considered a goddess and the other is known to be a prostitute. The goddess is depicted with a chunky body and the prostitute's body has a sensual nature. She is lying on an oriental stole on a couch. She is wearing pearl earrings, a choker around her neck, and a bracelet on her arm, a flower in her hair and the kind of shoes she has on confirms the idea that she is a lady of the night life, along with the black cat that symbolizes that she is a prostitute. Another difference is that there's a maid standing right next to her fully dressed. as if to make you more aware of her nudity. She is holding flowers and has a blank look on her face. The public or the critics could not accept or understand why he would replace a goddess with a prostitute. Also it was not the nudity that appalled people; this was common and had been for centuries but only in a different perspective. The viewers were scandalized by the brazen look on her face. It had more of a bold challenging look. The painting made a bold stand and was too much to accept. The people were so upset by it that the administration had to take extra safety measures to keep the
The author talks about the meaning behind the two pieces, Doryphoros (Spearbearer) and Aphrodite of Knidos. He begins by going into the basic history of what men and women at the time were expected to do during their short lived lives. He paired these two pieces because of the masculinity and femininity that divides and unites the two classical Greek sculptures. Stewart talks about genders and the gender roles that were expected of men and women at the time the artwork was made in ancient Greece. Both pieces are linked to power and vulnerability. The author goes into full detail throughout his research, giving background, reasoning, and explanation between the importance of the pieces, linking them to the important of idealized perfection.
In the 1930s, who would have perpetrated violent acts against women in the name of sexual gratification yet still hold expectations that women take care of them? By making men in general the placeholder for “you” in the poem, it creates a much stronger and universal statement about the sexual inequality women face. She relates to women who have had “a god for [a] guest” yet it seems ironic because she is criticising the way these women have been treated (10). It could be argued, instead, that it is not that she sees men as gods, but that it is the way they see themselves. Zeus was a god who ruled Olympus and felt entitled to any woman he wanted, immortal or otherwise.
This complication presents another challenge to the Athenian masculine identity and conceptualisation of gender. In Pentheus, femininity represents weakness, submission, madness; in Dionysus, femininity is power. Dionysus’ use of femininity is what destroys Pentheus, dressing him in women’s clothing (Euripides, Bacchae 915) and, even earlier, capturing his intrigue with his own feminine disguise (Euripides, Bacchae 455). Pentheus and Dionysus’ roles switch with Pentheus’ madness; Dionysus as the Stranger first appears as the subjugated, passive actor of the two, in the traditionally feminine role once he is captured, and his appearance reflects this (Euripides, Bacchae 450). Pentheus appears in the active, masculine role, having captured and restrained Dionysus, cutting his hair and interrogating him, even cutting his hair in an attempt to strip him of some of his feminine beauty (Euripides, Bacchae, 455-510). With Pentheus’ madness, however, these roles are reversed, though Dionysus still appears feminine – this enduring quality a sign of femininity as power in his case – and Pentheus appears similarly, though this symbolises his passivity. It is notable that, alongside being presented as feminine in appearance, Dionysus appears multiple times in the play in
While any of these interpretations no doubt helps to inform fuller discussion of the play, I would like to focus the question of the cause of this tragedy in another area: the realm of gender. I will argue that the tragedy occurs as a result of the protagonists’ overwhelming adherence to their society’s stereotyped gender roles and that Iago further encourages and manipulates these gender roles to his own ends. In this essay, I use the word “gender” to describe those physical, biological, behavioral, verbal, textual, mythic, and power dynamic cues that signal to others in the society, specifically the society of this play, that one is perceived as belonging or not belonging to a specific category of masculine or feminine (Bornstein 26-30). I will also use Kate Bornstein’s definition of “gender roles”: the “positions and actions specific to a given gender as defined by a culture” (26). Iago is a gender trickster, subtly and subver...
...ligent, and sometimes vicious character, in her society it is not acceptable for her to be a strong, intelligent, vicious woman. Sadly, Portia's public image must remain that of her speech in Act III. Though she will have ultimate control over herself and her husband, she still must call herself "an unlessoned girl," hiding her true authority under a thin mask of submission. Ironically, it is only when Portia dons a disguise that we see her as she truly is - a shrewd, calculating judge, willing to convict and sentence not only the inadequate suitor or the much-abused Jew, but also her own unsuspecting husband.
The pervasive notion of woman as property, prized indeed but more as object than as person, indicates one aspect of a deep-seated sexual pathology in Venice. [. . .] Fear of women’s sexuality is omnipresent in Othello. Iago fans to flames the coals of socially induced unease in Othello, fantasizes on his own about being cuckolded by Othello and Cassio. In an ideology that can value only cloistered, desireless women, any woman who departs from this passivity will cause intense anxiety. (295)
She does not spew out all the reasons why she loves Othello or say that she is unavoidably attracted to him as she could have. Instead, she picks a practical reason –
Newman, Karen. "'And wash the Ethiop white': Feminity and the Monstrous in Othello." Critical Essays in Shakespeare's Othello.
Richlin, Amy (ed). (1992). Pornography and Representation in Greece and Rome. New York: Oxford University Press.
Foley, Helene P., and Sean Gurd. "Female Acts in Greek Tragedy." Phoenix 57.1 (2003): 150-
The play was considered comic by the ancient Athenians because of its rhyming lyricism, its song and dance, its bawdy puns, but most of all because the notion and methods of female empowerment conceived in the play were perfectly ridiculous. Yet, as is the case in a number of Aristophanes’ plays, he has presented an intricate vision of genuine human crisis. In true, comic form Aristophanes superficially resolves the play’s conflicts celebrating the absurdity of dramatic communication. It is these loose threads that are most rife with tragedy for modern reader. By exploring an ancient perspective on female domesticity, male political and military power, rape, and efforts to maintain the integrity of the female body, we can liberate our modern dialogue.
The Blemished Beauty I.Introduction II. Georgiana’s Character traits A. How she is perceived B. Traits that truly describe her III. Georgiana’s Moment of Clarity A. Setting Details B. Why the Scene is Important IV. Why I chose Georgiana
In the plays female sexuality is not expressed variously through courtship, pregnancy, childbearing, and remarriage, as it is in the period. Instead it is narrowly defined and contained by the conventions of Petrarchan love and cuckoldry. The first idealizes women as a catalyst to male virtue, insisting on their absolute purity. The second fears and mistrusts them for their (usually fantasized) infidelity, an infidelity that requires their actual or temporary elimination from the world of men, which then re-forms [sic] itself around the certainty of men’s shared victimization (Neely 127).