Throughout history, technological development has increased society’s need to observe one’s self within both media, and a real life setting. Nam June Paik’s “TV Buddha”, pictured below, (1974) is an example of how technology garners the attention of an individual to their self, facilitated through many forms of media, in this scenario, television. This work translates the artists intended reaction into the audience’s incidental reaction, as well as the way in which the artwork transmits its message. Contextually, the work was created in a time where new and emerging technologies were beginning, and the installation depicts a statue of Buddha, set before a camera that is designed to project his own image onto a TV screen in front of it. This gives the impression that he is silently contemplating his own image, as it infinitely appears on the TV screen, due to the presence of the camera (The Solomon R. Guggenheim Foundation, http://www.guggenheim.org/new-york/collections/collection-online/artists/bios/422/Nam%20June%20Paik). In a cultural aspect, the Buddha is revered as a being who “embodies flawless purity and selflessness” (Bogoda, R, http://www.accesstoinsight.org/lib/authors/bogoda/bl139.html), a direct …show more content…
contrast to todays Westernised ideologies of having obsession with one’s own image. Paik’s installation draws on the “societal and cultural change of the 1950’s, 1960’s and 1970’s” (HanHardt, J, http://www.paikstudios.com/). His work had an impact on the audience at the time, and continues to be discussed amongst those of today’s society, indicating that it transcends many years of socio-cultural change and development. The relevance of this installation becomes even more prominent in the technology-dominated world civilisation has been accustomed to. The cultural meaning behind the Buddha’s apparent focused on itself (on the TV screen), contradicts a religious aspect. Paik’s work translates this notion of self-obsession and observation to audiences, communicating the idea that in order to understand one’s self, they must consider their outward appearance – arguably, a very common practice today. The “translation” of this work is that technology appears to surpass all other forms, such as culture and religion. This work also draws attention to the contradicting nature of religion and technology in the modern world. As explored in the quote below, Western media has impacted the way in which society works, a feature of Paik’s installation, communicating the idea that all interaction is mediated through technology. “The subsequent addition of a video camera meant the Buddha now watched his videotaped image on the screen opposite – past and present gaze upon each other in an encounter between Oriental deity and Western media.” (Medien Kunst Netz, http://www.medienkunstnetz.de/works/tv-buddha/) The idea that an artwork can be translated also eludes to limitations and possibilities, both of which are either intended or unintentional for the audience’s interpretation. Limitations in translating Paik’s work could be elements such as the lack of audio or text present in the installation. However, this also serves as a possibility, with those who observe this work able to deduce their own conclusions about what the work is representative of. Through “TV Buddha”, Paik seeks to communicate the ever changing way in which society allows an individual to see themselves. The constant presence of technology, now dictates communication as well as self-observation – a key idea in the use of visual technologies to simulate the observation element. The transmission of this work is subject to interpretation upon viewing from audiences. The cultural aspects combined with technological can pose emerging theories as to what Paik was hoping to achieve through this installation. In a historical sense, it also poses the idea that individuals viewing it in 1974, in which technologies such as the Internet had not yet arisen, would have different ways of deciphering the meaning of the work. The ideas on the end of the transmitted meaning of this artwork, may be far from what Paik intended, similarly, also proving to be a limitation of the work. The artists initial thoughts and those of the audiences viewing it, can be two completely different things, however are dependent on the transmission for results. Furthermore, the piece also has limitations in the physical transmission, as it is purely a visual work, with little to no audio, and no written text. This limits the audience’s interpretation of the message Paik attempts to transmit, however the issue of vanity and technology assisting this. The concept becomes prominent through the visual technique of combining two opposing forces – in this case, the idea that the deity is representative of selflessness, while never shifting focus from its own image. “…fifth and final idea, which is that media tend to become mythic. I use this word in the sense in which it was used by the French literary critic, Roland Barthes. He used the word “myth” to refer to a common tendency to think of our technological creations as if they were God-given, as if they were a part of the natural order of things.” (Postman, N, 1998, http://web.cs.ucdavis.edu/~rogaway/classes/188/materials/postman.pdf) The quote above is an excerpt from a speech delivered by Neil Postman, who brings the terms “mythic” and “natural” into a discussion regarding technology, and what “we need to know about it”. This draws similarities to Paik’s “TV Buddha” as the work itself combines elements of godliness, however the setting being quite unnatural and man-made. Postman speaks about “technological creations” being a “part of the natural order of things”, which is a reflection on modern day society. Just as it seems that the Buddha in Paik’s installation cannot live without looking at itself through a technological device, society nowadays would come to a standstill without the aid of technology. Nam June Paik’s 1974 work, “TV Buddha”, draws attention to the prominence of technology in today’s society.
Through the use of a religious and cultural icon, Paik communicates the idea that technology forms a need for individuals to constantly observe themselves, often through the use of various forms of media or technology. The processes of transmission and translation, determine how the artwork is received by audiences, the artist’s ideas and takes into account the intended and unintended reactions or interpretations of the work. The combination of Western ideologies, cultural/religious influence and ever-increasing technology, is also covered by NEIL Postman, who states that technology is readily accustomed into society as a naturally occurring
element.
The thirteenth chapter of Buddha Boy starts off with Justin, Megan, and Jakob are sitting together at The Pride of Rucher Assembly. The usual students who receive awards are announced and McManus receives the awards, Outstanding Student Athlete and Student Leadership, which Justin is annoyed by. But surprisingly Jinsen receives an award for his banner and embodying the best of the student body. When it is time to leave school, Meg lost her keys so Justin and Meg head backstage to find them. But when entering the auditorium, they see the remains of Jinsen’s banner, which is destroyed. Justin notices Jinsen is looking at the banner, his eyes slits and angry, wanting revenge, but Justin tells Jinsen don’t and grabs the remains of the poster.
In today’s society technology is everywhere, whether it be in a car, on a billboard, a laptop, or even on one’s phone. However, is all this technology a bad thing or is it truly a worldwide phenomenon. Even back during 1992, author Neil Postman wrote about how technology is both a blessing and a burden. Many people believe Postman’s views are arrogant or far-fetched, but there are also those who agree with him about the dangers of technology.
The statue that will be the focus of this paper portrays the figure “Amida, the Buddha of Infinite Light.” Like many other statues of the Buddha, this Amida Buddha was portrayed to be deep in meditation, sitting cross-legged. A viewer could observe that the Amida Buddha is making a hand gesture while in deep meditation. These gestures, also known as “mudras,” are symbolic in the Buddhist religion, and they are used to convey certain ideas (O’Riley 70). In this case, the Amida Buddha is making the mudra of appeasement (“Amida”). More physical observations could be made by pointing out the “balanced form, divine features, and flowing drapery” (“Amida”) of the Amida Buddha. Those qualities represent the nature of the Buddha, revealing him as “transcendent, graceful, and compassionate” (“Amida”). Features common to other Buddha sculptures show up on this Amida Buddha, like the elongated earlobes, the mole on his forehead, and patterned hair. At first glance, the Am...
In her photograph she began to place herself as a goddess in a floating position in a infinite landscape and seascape. Her transformative impulses went from confronting quotidian concerns, to a divine matter of mythological emphasis. Nirvana is one of three large works of art that have technical and intelligent aspiring pieces that look for nothing but in making the viewer thinking of about her works. The way that she combines art and science is of a personal matter to her. Part of her inspiration for this is her parents, one a Europe art historian and the other an inventor. She uses both of these as a way to incorporate into her works, using the technology that comes out or the ones already available. She uses them so the viewers can have a well thought out discussion about her art pieces. As well as inviting them to feel the enlightenment that gives the audience a way to leave their earthly aspirations and burdens from their every day lives. Nirvana was meant to help the audience think of other topics as they looked upon the piece. Helping them escape the mundane and stressful times in their lives. The title itself suggest this: in Buddhism nirvana is the state achieved by Buddha through meditation, signifying his ability to transcend suffering and karma. Nirvana is also a part of the Pure Land (1996-98) art work. Both are made of billboard sized with digitally
Thích Nh’at Hanh is a world renowned Vietnamese Zen Buddhist monk, religious figure and accomplished writer. Living Buddha, Living Christ is only one of his many famous publications. Thích Nh’at Hanh, is famous for his insights into spiritual heritage and mindfulness in the present moment. Many Americans are seeking religious understanding and personal spirituality, even if they do not practice in the traditional manner. Throughout this book Nh’at Hang encourages readers to find meaning, understanding, mindfulness, and peace in the teachings of Buddha and Christ. His main focus is to open meaningful dialogue between different traditions, cultures, and religious groups around the world, for the betterment
This text was also among my most favorable topics, as I can relate to the generation of technology, its advances and consequences, and its role and influence on society. I evaluated three pieces of texts, all of which presented thorough research. My analysis was an investigation of a book I found to be an outstanding read, amusing Ourselves to Death by Neil Postman. I evaluated Postman’s argument, and incorporated and established my own stance and position towards the consequences of technology today and in the future on our society. I created a persuasive argument connected to Postman’s
Yu, Han. “Memorial on Buddhism”. Making of the Modern World 12: Classical & Medieval Tradition. Trans. Richard F. Burton. Ed. Janet Smarr. La Jolla: University Readers, 2012. 111-112. Print.
Walking into the Hall of the Buddhas, there was a sense of peace and guidance lingering inside me. The seated Bodhisattva, of the Northern Wei dynasty (386-534), CA.480, from the Yungang, Cave xv, Shani Province, made of sandstone, guarded the entrance. At first, I thought it was a time to be disciplined, but the transcending smile from the statue was a delicate fixed gesture that offered a feeling of welcome. It was not a place to confess your wrongdoings; neither was it a place for me to say, “Buddha I have sinned.” It was a room to purify the mind, the mind that we take for granted without giving it harmony. There was a large mural decorating the main wall called “The Paradise of Bhaishajyaguru”(916-1125). I sat down wandering if the artist of the portrait knew that his work would one day be shared on this side of the world, in my time. Much like Jesus Christ and his followers, the mural is a painting of healers and saviors. It was a large figure of the Buddha of medicine, (Bhaishajyaquru) surrounded by followers of Bodhisattvas, Avalokiteshvara, and Mahosthamaprapta with twelve guardian generals who have pledged to disseminate the Buddha’s teaching (Tradition of Liao 916-1125, Metropolitan Museum wall plaque).
...al advancement. He supported his claim of cause with supportive claims of fact and value, appealing to ethos. Both Carr and Cascio provided valid points through an appeal of logos to explain how technology affects our society and continues to change the world around us. They both had very convincing arguments. However, Carr’s article proved to be more effective because he provided the emotional approach and more supportive evidence, logical reasoning, and a skeptical ideal to relate to his readers.
Neil Postman, writer, educator, critic and communications theorist, has written many books, including Technopoly. Mr. Postman is one of America's most visible cultural critics, who attempts to analyze culture and history in terms of the effects of technology on western culture. For Postman, it seems more important to consider what society loses from new technology than what it gains. To illustrate this, Postman uses the Egyptian mythology called "The Judgment of Thamus," which attempts to explain how the development of writing in Egyptian civilization decreases the amount of knowledge and wisdom in the society. He traces the roots of technology to show how technology impacts the moral and intellectual attitude of people. Postman seems to criticize societies with high technologies, yet he seems naive to the benefits technology has given society. Postman can be considered fairly conservative in his views regarding technology. His lucid writing style stimulates thoughts on issues in today's technological society; however because of his moral interpretations and historical revisions, his ethos is arguable. For every good insight he makes, he skips another mark completely.
Armstrong, Karen. Buddha. New York: Lipper/Penguin, 2004. 66-98. Print.
Man has always found pleasure in expressing himself by creating art. Through the centuries, man’s art has left behind clues and insight that enables the generations of today to understand their ancestors. In particular, historians and artist alike can see what certain Asian sculptures reflect of the culture and religious beliefs of Hinduism and Buddhism. Hinduism is the parent religion to Buddhism; much like Judaism is to Christianity. Despite Buddhism and Hinduism sharing similar philosophies and various idealisms, their respective sculptures also show their differences. There are two important characteristic of the sculptures of these religions. The first is motion versus rest, and second the subject matter. It is these two types of characteristics historians and artist can help use to decipher Hindu and Buddhist sculptures.
Another one of Gandhi’s concern with modern technology is technocracy. It is how experts, specialists, professionals or people with the technology over the public. People seek self-realization through the eyes of other people, or in anything outside of themselves. People learn skills under the guidance of specialists and seek social relief from psychologists (139). Even standards of what people think as the ideal person or what an ideal community are like are models determined by developmentalists.
The standard 21 year old adults have exchanged 250 thousand emails, spent 5 thousand hours video gaming and 10 thousand hours using their mobile devices (Lei, 2009). When people hear the word technology, they think of microwaves, televisions, cars, NASA, different types and transportation and more. For all that, technology has occurred long ahead these discoveries. Technology is an arguable matter amongst people. .In the old days, people lived an extremely simple life without technology. They used candles to light their houses and lanterns at the dark to travel, they used fire to cook and used newspapers and mail to share news. On the other hand, technology has seized an important place in our society. People are living in a stage of progressive technology. They are using all natural reserves applicable for making their lives better and easier. The society cannot picture life without electricity since it allows them to live through their everyday life. This paper argues that technology positively impacts people’s lives.
Rush, in New Media and Paul, in Digital Art, both discuss the use of advance technology in the art world, from creating works using artificial intelligence to creating a virtual reality for the audience to be immersed into. After reading about projects such as If, Then created by Kenneth Feingold in 2001 or Giver of Names by David Rokeby, 1991-today viewers are left to question what the line is between technology and art. Where does one aspect end and the other begin, or does such a line exist anymore? Some may even argue that society has reached the point where one does not exist without the other.