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Influences of art
Important factors that influenced the modern art movement
Influence of art
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The Classic of Filial Piety is a highly influencial piece of art from acient China that many use, along other acient Chinese arts, to portray how art in China was effected by the beliefs and events surrounding the artist. However, not many mention on how it was a major factor in influencing China to accept painters and paintings as arts that could be used for artists to express themselves, thus being both affected by the current events and being the event that affected other arts. The Classic of Filial Piety was painted by Li Gonglin and is different than modern art, mixing both pictures and text. The art was painted in the Northern Song Dynasty, which lasted from 960 to 1279. China was in the later half of the Dynasty, as the painting is estimated to have been painted in 1085. During this period, there was many who wanted to return to classic systems of beliefs, which Li Gonglin included in his piece mixed in with modern elements.
The painting included classical elements and modern elements, in both meaning and strokes. The calligraphy is in archaic style, which influenced archaic to be the base style for preceeding paintings. The Classic of Filial Piety set a standard for following Chinese paintings, which included morals, archaic style, and scrolls. The archaic style Li uses is personalized and is more compacted than normal archaic lettering. Described by Maxwell K. Hearn as “an unadorned and highly individualistic style derived from archaic models that features characters with stubby squat forms, rectilinear configurations, or exaggerated componets”(Maxwell, 39). Archaic style was considered a past element, and many seen using it in the painting as wanting to return to simpler morals and virtues.
Paintings bef...
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...a power structure. The respect given to the superiours is then used to form structure, obediance, and balance in the relationship. If the superiour is not given enough respect then the structure can collaspe.
The Classic of Filial Piety by Li Gonglin in approxiametly 1085 is a turning point in Chinese art. The painting completely reformed China's view on art and confucianism. It earned a spot in neo-confucian canon. It also became credited with making painting a proper art form in China, creating a new era of art with meanings and symbolism in paintings.
Works Cited
Hearn, Maxwell K. How to Read Chinese Paintings. New York: Metropolitan Museum of Art, 2008. 38-47. Print.
Court, . ""The Cllassic of Filial Piety"." KindredSubjects. N.p., 27 Jun 2013. Web. 27 Mar 2014. .
Hung Liu is successful in creating a juxtaposing image that tells a story about the many aspects of her Chinese origins. According to the painting, not all life in China is surrounded by beauty and elegance, like many believe it to be based on the traditional historical customs. Liu makes her point using a brilliant yet subtle progression, moving from the ideal to reality. Making use of the various principles and elements of art in her work creates a careful visual composition that benefit and support the painting’s achievements as a whole. This oil painting, being approximately 13 years old now, will hold a special place in Chinese history for the rest of its existence. The ideas Hung Liu portrays in Interregnum may help reform a social movement in the country by making her viewers socially aware of the cruel conditions the Chinese are facing under Communist rule, and this is all made possible through the assimilation of the principles and
I learned about many significant artwork and artist in this class. This class provided me with a better understanding of the history of the world Art, but also helped me understand the development of art style. However, among all of these precious pieces of artwork, there are two special ones that caught my attention: The Chinese Qin Terracotta Warriors and The Haniwa. Each of them represents the artist’s stylistic characteristics and cultural context. Although they represented different art of rulers, historical values, and scenes, there were visible similarities.
Cao Xueqin’s Story of the Stone is a classic in Chinese literature, showcasing the life and exploits of the wealthy Jia clan during the feudal era. Through Cao’s depiction, the reader is afforded a glimpse into the customs and lifestyle of the time. Chinese mode of thought is depicted as it occurs in daily life, with the coexisting beliefs of Confucianism and Taoism. While the positive aspects of both ideologies are presented, Cao ultimately depicts Taoism as the paramount, essential system of belief that guides the character Bao-yu to his eventual enlightenment. As was the case in China, Cao depicts the two forms of belief existing alongside one another, and not necessarily practiced exclusively to one another.
Friedrich Nietzsche’s “On the Genealogy of Morality” includes his theory on man’s development of “bad conscience.” Nietzsche believes that when transitioning from a free-roaming individual to a member of a community, man had to suppress his “will to power,” his natural “instinct of freedom”(59). The governing community threatened its members with punishment for violation of its laws, its “morality of customs,” thereby creating a uniform and predictable man (36). With fear of punishment curtailing his behavior, man was no longer allowed the freedom to indulge his every instinct. He turned his aggressive focus inward, became ashamed of his natural animal instincts, judged himself as inherently evil, and developed a bad conscience (46). Throughout the work, Nietzsche uses decidedly negative terms to describe “bad conscience,” calling it ugly (59), a sickness (60), or an illness (56); leading some to assume that he views “bad conscience” as a bad thing. However, Nietzsche hints at a different view when calling bad conscience a “sickness rather like pregnancy” (60). This analogy equates the pain and suffering of a pregnant woman to the suffering of man when his instincts are repressed. Therefore, just as the pain of pregnancy gives birth to something joyful, Nietzsche’s analogy implies that the negative state of bad conscience may also “give birth” to something positive. Nietzsche hopes for the birth of the “sovereign individual” – a man who is autonomous, not indebted to the morality of custom, and who has regained his free will. An examination of Nietzsche’s theory on the evolution of man’s bad conscience will reveal: even though bad conscience has caused man to turn against himself and has resulted in the stagnation of his will, Ni...
Euthyphro initially defines piety as a simple matter of being what the gods like or what is dear to them, however Socrates points out that “different gods consider different things to be just, beautiful, ugly, good, and bad” (Grube & Cooper, 2002, pg. 9, P7, e). Some things that might be agreeable to one god may be disagreeable to another such as Euthyphro punishing his father “may be pleasing to Zeus but displeasing to Cronus and Uranus, pleasing to Hephaestus but displeasing to Hera,” (Grube & Cooper, 2002, pg. 9, P7, b). This leads to Euthyphro changing his definition of piety to be what is aggregable to all the gods rather than the gods. Euthyphro shifts from the former to the latter because Socrates calls attention to the fact that the gods fight among themselves and that those arguments don't emerge over issues and inquiries of fact and certainty, since those sorts of understandings can be reached through evaluation or examination.
it. The art of this time period showed form and subject that were far more perfect than one
Religion in the Middle Ages takes on a character all of its own as it is lived out differently in the lives of medieval men and women spanning from ordinary laity to vehement devotees. Though it is difficult to identify what the average faith consists of in the Middle Ages, the life told of a radical devotee in The Book of Margery Kempe provides insight to the highly intense version of medieval paths of approaching Christ. Another medieval religious text, The Cloud of Unknowing, provides a record of approaching the same Christ. I will explore the consistencies and inconsistencies of both ways to approach Christ and religious fulfillment during the Middle Ages combined with the motivations to do so on the basis of both texts.
Have you ever wondered why religion and piety was the utmost important during the Middle Ages? The day Charlemagne rule at the height of the kingdom he along with medieval people from monks to common believers showed piety or had sought to live a more godly and religious life.
There have been texts written about acts of filial piety. Some are from long ago and some are very recent. One of the older texts is by Guo Jujing, a scholar from the Yuan Dynasty, which was a dynasty from 1272 – 1368 AD. His book, The Twenty-Four Paragons of Filial Piety, contains multiple stories and situations in which filial piety was present. In the very first story, there is a son named Shun, who lives in a family that does not get along with each other, but he still treats them with the greatest respect. The emperor, Emperor Yao, is told about all of Shun’s acts of filial piety and has nine of his own sons go help Shun with the work he has to do everyday. When the emperor had retired from ruling all of China, he gave the title of emperor to Shun because of his devotion to his family. Shun’s respect towards his disconnected family allowed him to become a great ruler, who influenced much of China. Guo wrote this story because Shun is a perfect example of the “benefits of a proper attitude of filial respect” (Guo). Even from hundreds of years ago, filial piety has played one of the most important roles in Chinese society. Since tradition has always been a very important concept, it is understandable why people still consider filial piety as something necessary to be withheld in modern day China.
“Filial piety …was an essential element in ancient religion and thus in ancient life in general,” says Donald Holzman, historian and writer of The Place of Filial Piety in ancient China. He states that it “came to be seen as having absolute value [in China].” One of the largest results of filial piety was that it was the main influence in China’s cultural phenomenon of ancestor worship, a statement which Holzman fully supports. Altho...
11 Mar. 2012. Virtus: Moral Limitations of the Political Sphere in the Middle Ages. Thesis. Bielefeld
Carus, Paul. The Canon of Reason and Virtue. The Open Court Publishing Company, La Salle, Illinois: 1954
Chinese art went through many different stages starting from the year 1842. But the massacre of Tiananmen Square in the year 1989 was a turning point in the political life of China and in the country's art. Until the year 1992 art in China was underground, but it kept expanding. As a result of that, some Chinese artists started to do art works that rebel against their government and express their feelings towards China. One of these artists is the famous Chinese artist Ai Weiwei who expressed in each piece of art he did, his feelings that China should let its people break away from the rotten traditional, in order to express their thoughts freely.
The first art form was called Religious Grandeur which is a very extravagant and almost theatrical style of art. It was commissioned by the Catholic counter reformation. There is generally strong emotional content such as depictions of Jesus at the cross or possibly a women lamenting the death of a saint. The second form called Greater Realism was a more realistic style of painting. There was a very intense physical presence of the character being represented in the painting. There was also occasionally the use of animals. All of these elements are some of the key aspects of what we consider to be baroque art today. Both of Grandeur and greater realism were generally painted on large walls or ceilings. Lastly, there was a smaller, less dramatic style that began to became popular and that was easel art. This style was not done on such a large scale like the other styles. This was actually started in Protestant Holland and was known for having a very glossy texture. It was aimed towards not the great wealthy lord of the land but simply the wealthy house owner. This form actually was combined with characteristics of greater realism to create an even more realistic style of painting, common painted subjects include landscapes, flowers, and animals. From this many sub-styles were created, creating different styles and schools such as Utrecht, Amsterdam, and many
It was humanism. From patriarch's original concept, his ideas grew into new mindsets of studying humans and humankind. After these ideals were taken place, artists started to display it in their painting. For example, Michelangelo created David (1501-1504) out of marble. Usually people would make sculptures for God and religion, but Michelangelo did not. He was showing the beauty of humans and that humans had power and were beautiful. Another example was Raphael’s painting, School of Athens (1509-1511). This painting showed balance, harmony, and order that represented the principles of the Classical Period. It also focused on the Greco-Romans. This piece of art represented famous ancient philosophers like Aristotle, and Plato, and many others. This painting showed great humanism and it caused a pope to have it in his private library even though he was religious and was about God and it showed that the churches began to weaken while the mindset of humans became