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Culture in the art essay
Introduction to visual culture quizlet
Introduction to visual culture quizlet
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Through the texts included on my booklist, I am examining how culture becomes theorized through a variety of visual means, and how these visual means reflect cultural ideals. The historical debate between emotion and reason as two means for discovering truth are a salient example of such cultural ideals. The following texts range through the topics of anthropology, art history, philosophy and sociology to explore these cultural motives behind a work of art and how, in turn, that art functions within greater society’s ideologies. I particularly want to illuminate the indispensable connection between visual culture and modernization by taking a more sociological approach to the study of visual culture. During the 19th century, the social sciences …show more content…
In the text, Art as a Cultural System, Clifford Geertz puts into question the highly technical way in which art is analyzed through a Western frame of thought. As an anthropologist, Geertz examines the art object using an alternate set of analytical tools. Geertz argues that the definition of art in any society is never intra-aesthetic; rather the phenomena that exists around the power of aesthetics takes place in the way art fits into other modes of daily life. Non-western art, unlike our understanding of arts purpose, is not spoken about through an academic framework; it exists as part of daily activity. The process of creating an object of art and the feeling for life that animates it are entangled, making the visual signs within a work inseparable from the society in which they are found. For Geertz, the function of art is equivocal to culture itself. Geertz’s theory enables art objects to be viewed as historical documents filled with signs that can be used to determine the meaning of things for the society surrounding them. Such signs indicate what is valued by a specific society, and furthermore, their conscious effort to display such signs through the idealizing medium of …show more content…
Benjamin argues that the original meaning of art is no longer the same. Due to technological innovations, the original meaning of images is skewed, and “in the age of pictorial reproduction the meaning of paintings is no longer attached to them; their meanings becomes transmittable…When a painting is put to use its meaning is either modified or totally changed” (Benjamin 24). Art evolves with time and technology, causing a shift in value and function. This evolution of art reinforces the reciprocal relationship between art and society and, furthermore, art’s ability to modify the way in which we view the
At the turn of the 20th and further into the 21st century, art began to drop the baggage carried from the masters of the Renaissance and began a trajectory of change. Artists began challenging the schools and galleries of art around the world in an effort to break away from the chains that were wrapped around them in an effort to control the basis of art. Strange patters, shapes, colors and spaces emerged as each one challenged every norm known to the artistic circle. Critics and viewers alike were suddenly required to think less about the topics of paintings and more about their formal aspects. As decades passed, the singularity of art began to intensify and different forms of art demanded the same recognition as others before. Liberation
The earliest forms of art had made it’s mark in history for being an influential and unique representation of various cultures and religions as well as playing a fundamental role in society. However, with the new era of postmodernism, art slowly deviated away from both the religious context it was originally created in, and apart from serving as a ritual function. Walter Benjamin, a German literary critic and philosopher during the 1900’s, strongly believed that the mass production of pieces has freed art from the boundaries of tradition, “For the first time in world history, mechanical reproduction emancipates the work of art from its parasitical dependance on ritual” (Benjamin 1992). This particular excerpt has a direct correlation with the work of Andy Warhol, specifically “Silver Liz as Cleopatra.” Andy Warhol’s rendition of Elizabeth Taylor are prime examples of the shift in art history that Benjamin refers to as the value of this particular piece is based upon its mass production, and appropriation of iconic images and people.
Though people can look into color and composition, others can still even look into the source of the art itself. Cole goes deeper, delving into the source of the art, looking in particular into the idea of cultural appropriation and the view a person can give others. Though it is good for people to be exposed to different opinions of a group or an object, sometimes people can find it difficult to tell the difference between the reality and the art itself. Sometimes art can be so powerful that its message stays and impacts its audience to the point where the viewer’s image of the subject of the art changes entirely. Cole brings up an important question about art, however. Art has become some kind of media for spreading awareness and even wisdom at times, but in reality, “there is also the question of what the photograph is for, what role it plays within the economic circulation of images” (973). Cole might even be implying that Nussbaum’s advertisement can sometimes be the point of some media, and that sometimes the different genres of art can just be to make someone with a particular interest happy. One more point that Cole makes is that “[a]rt is always difficult, but it is especially difficult when it comes to telling other people’s stories.” (974) Truthfully, awareness and other like-concepts are difficult to keep going when a person or a group is not directly involved.
Gombrich, Ernst Hans Josef. Art, perception, and reality. London: The Johns Hopkins University Press, 1972. Print.
Even though an individual’s response is subjective, hermeneutical aesthetics focuses on interpretive incompleteness as part of the way human, viewers of artworks included, are in the world. An artwork is always experienced in the present from a particular present point of view and its interpretation is the transmission of meanings across time. In this way the artworks discussed in this thesis bear witness to particular historical events and allow for possible projections of those past events into the future. Contemporary life is permeated with a diversity of visual information. In such an atmosphere the hermeneutic approach provides a way of understanding the applications of the meaning we make of visual input. In light of it, the responsibility of both artist and viewer is among the issues discussed in the last part ‘Beyond Horizons’. Here the perspective moves to weave together the threads of ideas and issues that have been identified in the ‘Fusion of Horizons’ section, and reflects on aspects that reverberate beyond the shifting possibilities within the
Robertson, Jean, and Craig McDaniel. Themes of Contemporary Art: Visual Art after 1980. New York:, Oxford UP, 2013.
Benjamin stressed the Marxist democratization of art through digital reproduction, a media which allows for de-emphasizing the original work of art. Throughout the history of arts, particularly visual arts, we have revered the individual paintings created by artists, locating them in exclusive galleries and museums which are subject to the tastes and privilege of the upper class philanthropic elite. The value of a work is based in part by which wealthy patrons have owned or commissioned it, and the history of a canvas often becomes more important than the actual formal representation on it.
The shift between the Middle Ages and Renaissance was documented in art for future generations. It is because of the changes in art during this time that art historians today understand the historical placement and the socio-economic, political, and religious changes of the time. Art is a visual interpretation of one’s beliefs and way of life; it is through the art from these periods that we today understand exactly what was taking place and why it was happening. These shifts did not happen overnight, but instead changed gradually though years and years of art, and it is through them that we have record of some of the most important changes of historic times.
In the book “Ways of Seeing,” John Berger explains several essential aspects of art through influence of the Marxism and art history that relates to social history and the sense of sight. Berger examines the dominance of ideologies in the history of traditional art and reflects on the history, class, and ideology as a field of cultural discourse, cultural consumption and cultural practice. Berger argues, “Realism is a powerful link to ownership and money through the dominance of power.”(p.90)[1] The aesthetics of art and present historical methodology lack focus in comparison to the pictorial essay. In chapter six of the book, the pictorial imagery demonstrates a variety of art forms connoting its realism and diversity of the power of connecting to wealth in contradiction to the deprived in the western culture. The images used in this chapter relate to one another and state in the analogy the connection of realism that is depicted in social statues, landscapes, and portraiture, also present in the state of medium that was used to create this work of art.
From the creation of art to its modern understanding, artists have strived to perform and perfect a photo realistic painting with the use of complex lines, blend of colors, and captivating subjects. This is not the case anymore due to the invention of the camera in 1827, since it will always be the ultimate form of realism. Due to this, artists had the opportunities to branch away from the classical formation of realism, and venture into new forms such as what is known today as modern art. In the examination of two well known artists, Pablo Picasso and Jackson Pollock, we can see that the artist doesn’t only intend for the painting to be just a painting, but more of a form of telling a scene through challenging thoughts, and expressing of the artists emotion in their creation.
Modern art serves to immerse us more thoroughly in a scene by touching on more than just our sight. Artists such as Grosz, and Duchamp try to get us to feel instead of just see. It seems that this concept has come about largely as a way to regain identity after shedding the concepts of the Enlightenment. “Philosophers, writers, and artists expressed disillusionment with the rational-humanist tradition of the Enlightenment. They no longer shared the Enlightenment's confidence in either reason's capabilities or human goodness...” (Perry, pg. 457) It is interesting to follow art through history and see how the general mood of society changed with various aspects of history, and how events have a strong connection to the art of the corresponding time.
... over time – and the viewer’s personal experience, essentially her history. This gets very near to a common sense perspective – what we look at, and what we think about what we see has much to do with who we are and what we have experienced in life. Thus, art may be described as an interaction between the viewer, influenced by her experiences, with the work of art, inclusive of its history and the stories built up around it over time. When we look at art, we must acknowledge that the image is temporally stretched – there is more to it than meets the eye at present. What we learn from Didi-Huberman’s approach is to give this temporal ‘tension’ its due. Didi-Huberman describes and defends the importance of of how we look at artistic works: images that represent something determinate, while always remaining open to the presentation of something new and different.
Benjamin argues that reproduction devalues art because it no longer has an aura. The aura of an art piece ties it to a specific location and time. He believes that only the original hold a history that cannot be reproduced: “In even the most perfect reproduction, one thing is lacking: the here and now of the work of art-its unique existence in a particular place. It is this unique existence-and nothing else-that bears the ... ...
“In a decaying society, art, if it is truthful, must also reflect decay. Moreover, unless it wants to break faith with its social function, art must show the world as changeable. And help to change it.” This quote by Ernst Fischer, a German composer, means that truth in art exposes the parts of society, and of life, that no one wants to see. In order for art to change society, it must first reflect the fears and failures of its people. The artist can change how people think of themselves and the world by using less conventional methods of creating art. The artist, in doing this, introduces new ideas of human placement in time and space, new frontiers of thought, that are furthered by the disciplines of science and philosophy. The artist works to introduces unique- and sometimes offensive- ideas so that society will be exposed to new ways of thinking and understanding the world. The artist does this through experimentation with color, style, and form. Therefore, the purpose of the artist should be to challenge how individuals perceive themselves and the offensive aspects of society reflected in art to bring about innovations in the greater society.
The. Theories of Contemporary Art. Englewood Cliffs: Prentice-Hall, 1985. Kotz, Mary Lynn. Rauschenberg/Art and Life. New York: