Cubism and Organizational Analysis: Revisiting Representation in the Age of the Knowledge Economy
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Realism.VL.2.Pdf
Realism Realism 1861- 1914: An artistic movement begun in 19th century France. Artists and writers strove for detailed realistic and factual description. They tried to represent events and social conditions as they actually are, without idealization. This form of literature believes in fidelity to actuality in its representation. Realism is about recreating life in literature. Realism arose as an opposing idea to Idealism and Nominalism. Idealism is the approach to literature of writing about everything in its ideal from. Nominalism believes that ideas are only names and have no practical application. Realism focused on the truthful treatment of the common, average, everyday life. Realism focuses on the immediate, the here and now, the specific actions and their verifiable consequences. Realism seeks a one-to-one relationship between representation and the subject. This form is also known as mimesis. Realists are concerned with the effect of the work on their reader and the reader's life, a pragmatic view. Pragmatism requires the reading of a work to have some verifiable outcome for the reader that will lead to a better life for the reader. This lends an ethical tendency to Realism while focusing on common actions and minor catastrophes of middle class society. Realism aims to interpret the actualities of any aspect of life, free from subjective prejudice, idealism, or romantic color. It is in direct opposition to concerns of the unusual, the basis of Romanticism. Stresses the real over the fantastic. Seeks to treat the commonplace truthfully and used characters from everyday life. This emphasis was brought on by societal changes such as the aftermath of the Civil War in the United States and the emergence of Darwin's Theory of Evolution and its effect upon biblical interpretation. -
Modernist Permabulations Through Time and Space
Journal of the British Academy, 4, 197–219. DOI 10.5871/jba/004.197 Posted 18 October 2016. © The British Academy 2016 Modernist perambulations through time and space: From Enlightened walking to crawling, stalking, modelling and street-walking Lecture in Modern Languages read 19 May 2016 ANNE FUCHS Fellow of the Academy Abstract: Analysing diverse modes of walking across a wide range of texts from the Enlightenment period and beyond, this article explores how the practice of walking was discovered by philosophers, educators and writers as a rich discursive trope that stood for competing notions of the morally good life. The discussion proceeds to then investigate how psychological, philosophical and moral interpretations of bad prac- tices of walking in particular resurface in texts by Franz Kafka, Thomas Mann and the interwar writer Irmgard Keun. It is argued that literary modernism transformed walking from an Enlightenment trope signifying progress into the embodiment of moral and epistemological ambivalence. In this process, walking becomes an expression of the disconcerting experience of modernity. The paper concludes with a discussion of walking as a gendered performance: while the male walkers in the modernist texts under discussion suffer from a bad gait that leads to ruination, the new figure of the flâneuse manages to engage in pleasurable walking by abandoning the Enlightenment legacy of the good gait. Keywords: modes of walking, discursive trope, Enlightenment discourse, modernism, modernity, moral and epistemological ambivalence, gender, flâneuse. Walking on one’s two legs is an essential but ordinary skill that, unlike cycling, skate-boarding, roller-skating or ballroom dancing, does not require special proficiency, aptitude or thought—unless, of course, we are physically impaired. -
Eighteenth-Century English and French Landscape Painting
University of Louisville ThinkIR: The University of Louisville's Institutional Repository Electronic Theses and Dissertations 12-2018 Common ground, diverging paths: eighteenth-century English and French landscape painting. Jessica Robins Schumacher University of Louisville Follow this and additional works at: https://ir.library.louisville.edu/etd Part of the Other History of Art, Architecture, and Archaeology Commons Recommended Citation Schumacher, Jessica Robins, "Common ground, diverging paths: eighteenth-century English and French landscape painting." (2018). Electronic Theses and Dissertations. Paper 3111. https://doi.org/10.18297/etd/3111 This Master's Thesis is brought to you for free and open access by ThinkIR: The University of Louisville's Institutional Repository. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of ThinkIR: The University of Louisville's Institutional Repository. This title appears here courtesy of the author, who has retained all other copyrights. For more information, please contact [email protected]. COMMON GROUND, DIVERGING PATHS: EIGHTEENTH-CENTURY ENGLISH AND FRENCH LANDSCAPE PAINTING By Jessica Robins Schumacher B.A. cum laude, Vanderbilt University, 1977 J.D magna cum laude, Brandeis School of Law, University of Louisville, 1986 A Thesis Submitted to the Faculty of the College of Arts and Sciences of the University of Louisville in Partial Fulfillment of the Requirements for the Degree of Master of Arts in Art (C) and Art History Hite Art Department University of Louisville Louisville, Kentucky December 2018 Copyright 2018 by Jessica Robins Schumacher All rights reserved COMMON GROUND, DIVERGENT PATHS: EIGHTEENTH-CENTURY ENGLISH AND FRENCH LANDSCAPE PAINTING By Jessica Robins Schumacher B.A. -
Cubism in America
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Sheldon Museum of Art Catalogues and Publications Sheldon Museum of Art 1985 Cubism in America Donald Bartlett Doe Sheldon Memorial Art Gallery Follow this and additional works at: https://digitalcommons.unl.edu/sheldonpubs Part of the Art and Design Commons Doe, Donald Bartlett, "Cubism in America" (1985). Sheldon Museum of Art Catalogues and Publications. 19. https://digitalcommons.unl.edu/sheldonpubs/19 This Article is brought to you for free and open access by the Sheldon Museum of Art at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Sheldon Museum of Art Catalogues and Publications by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. RESOURCE SERIES CUBISM IN SHELDON MEMORIAL ART GALLERY AMERICA Resource/Reservoir is part of Sheldon's on-going Resource Exhibition Series. Resource/Reservoir explores various aspects of the Gallery's permanent collection. The Resource Series is supported in part by grants from the National Endowment for the Arts. A portion of the Gallery's general operating funds for this fiscal year has been provided through a grant from the Institute of Museum Services, a federal agency that offers general operating support to the nation's museums. Henry Fitch Taylor Cubis t Still Life, c. 19 14, oil on canvas Cubism in America .".. As a style, Cubism constitutes the single effort which began in 1907. Their develop most important revolution in the history of ment of what came to be called Cubism art since the second and third decades of by a hostile critic who took the word from a the 15th century and the beginnings of the skeptical Matisse-can, in very reduced Renaissance. -
Modernism 1 Modernism
Modernism 1 Modernism Modernism, in its broadest definition, is modern thought, character, or practice. More specifically, the term describes the modernist movement, its set of cultural tendencies and array of associated cultural movements, originally arising from wide-scale and far-reaching changes to Western society in the late 19th and early 20th centuries. Modernism was a revolt against the conservative values of realism.[2] [3] [4] Arguably the most paradigmatic motive of modernism is the rejection of tradition and its reprise, incorporation, rewriting, recapitulation, revision and parody in new forms.[5] [6] [7] Modernism rejected the lingering certainty of Enlightenment thinking and also rejected the existence of a compassionate, all-powerful Creator God.[8] [9] In general, the term modernism encompasses the activities and output of those who felt the "traditional" forms of art, architecture, literature, religious faith, social organization and daily life were becoming outdated in the new economic, social, and political conditions of an Hans Hofmann, "The Gate", 1959–1960, emerging fully industrialized world. The poet Ezra Pound's 1934 collection: Solomon R. Guggenheim Museum. injunction to "Make it new!" was paradigmatic of the movement's Hofmann was renowned not only as an artist but approach towards the obsolete. Another paradigmatic exhortation was also as a teacher of art, and a modernist theorist articulated by philosopher and composer Theodor Adorno, who, in the both in his native Germany and later in the U.S. During the 1930s in New York and California he 1940s, challenged conventional surface coherence and appearance of introduced modernism and modernist theories to [10] harmony typical of the rationality of Enlightenment thinking. -
Modernism & Modernist Literature: Introduction
MODERNISM & MODERNIST LITERATURE: INTRODUCTION & BACKGROUND INTRODUCTION Broadly speaking, ‘modernism’ might be said to have been characterised by a deliberate and often radical shift away from tradition, and consequently by the use of new and innovative forms of expression Thus, many styles in art and literature from the late 19th and early 20th centuries are markedly different from those that preceded them. The term ‘modernism’ generally covers the creative output of artists and thinkers who saw ‘traditional’ approaches to the arts, architecture, literature, religion, social organisation (and even life itself) had become outdated in light of the new economic, social and political circumstances of a by now fully industrialised society. Amid rapid social change and significant developments in science (including the social sciences), modernists found themselves alienated from what might be termed Victorian morality and convention. They duly set about searching for radical responses to the radical changes occurring around them, affirming mankind’s power to shape and influence his environment through experimentation, technology and scientific advancement, while identifying potential obstacles to ‘progress’ in all aspects of existence in order to replace them with updated new alternatives. All the enduring certainties of Enlightenment thinking, and the heretofore unquestioned existence of an all-seeing, all-powerful ‘Creator’ figure, were high on the modernists’ list of dogmas that were now to be challenged, or subverted, perhaps rejected altogether, or, at the very least, reflected upon from a fresh new ‘modernist’ perspective. Not that modernism categorically defied religion or eschewed all the beliefs and ideas associated with the Enlightenment; it would be more accurate to view modernism as a tendency to question, and strive for alternatives to, the convictions of the preceding age. -
Chapter 12. the Avant-Garde in the Late 20Th Century 1
Chapter 12. The Avant-Garde in the Late 20th Century 1 The Avant-Garde in the Late 20th Century: Modernism becomes Postmodernism A college student walks across campus in 1960. She has just left her room in the sorority house and is on her way to the art building. She is dressed for class, in carefully coordinated clothes that were all purchased from the same company: a crisp white shirt embroidered with her initials, a cardigan sweater in Kelly green wool, and a pleated skirt, also Kelly green, that reaches right to her knees. On her feet, she wears brown loafers and white socks. She carries a neatly packed bag, filled with freshly washed clothes: pants and a big work shirt for her painting class this morning; and shorts, a T-shirt and tennis shoes for her gym class later in the day. She’s walking rather rapidly, because she’s dying for a cigarette and knows that proper sorority girls don’t ever smoke unless they have a roof over their heads. She can’t wait to get into her painting class and light up. Following all the rules of the sorority is sometimes a drag, but it’s a lot better than living in the dormitory, where girls have ten o’clock curfews on weekdays and have to be in by midnight on weekends. (Of course, the guys don’t have curfews, but that’s just the way it is.) Anyway, it’s well known that most of the girls in her sorority marry well, and she can’t imagine anything she’d rather do after college. -
“Finding a Place for Beauty and Aesthetics in a Christian Worldview”
1 “Finding a place for beauty and aesthetics in a Christian worldview” Erik Schmidt Gonzaga University March 31, 2006 1. Introduction The past one hundred years have proven a hostile environment for questions of beauty and aesthetics. Philosophy has gone from a time when major figures in philosophy, including Hume, Kant, Hegel, Schopenhauer, and Nietzsche, devoted a considerable amount of attention to questions of aesthetics, to a discipline in which a few philosophers discuss a fragmented set of issues and questions grouped under the broad label of the philosophy of art. In the art-world, meanwhile we have moved from a time when artists attempted to embody balance, proportion and order to an era characterized by artists like Cy Twombly, whose work according one of his defenders manifests, “The implicit hand of a child in agony, a picture of manual impotence, of wanting to do well, but lacking the ability to do so.”[1] There is, of course, much to recommend about the current era in art and philosophy but my goal this afternoon is to take a closer look at the decline of discussions about aesthetics and beauty in philosophy and to defend the claim that questions about aesthetics and beauty should play a more important role in efforts file:///F|/Finding%20a%20place%20for%20art%20and%20beauty.htm (1 of 21) [4/13/2006 9:27:54 AM] 1 to articulate and defend a Christian worldview. Perhaps the best place to start is to say something about what I mean by aesthetics. To get a handle on the term we need to turn to David Hume. -
Mass Culture and Individuality in Hermann Broch’S Late Works
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Sunderland University Institutional Repository MASS CULTURE AND INDIVIDUALITY IN HERMANN BROCH’S LATE WORKS JANET PEARSON A thesis submitted in partial fulfilment of the requirements of the University of Sunderland for the degree of Doctor of Philosophy. APRIL 2015 i Abstract Mass Culture and Individuality in Hermann Broch’s Late Works Janet Pearson This thesis explores Hermann Broch’s thought regarding the relationship between the individual and the mass, in an age of mass-culture. Broch, an Austrian-Jewish intellectual, who emigrated to America in 1938, discussed ideas upon this theme in theoretical essays, including a theory of mass hysteria (Massenwahntheorie) as well as his fictional The Death of Virgil (Der Tod des Vergil). In the study, the analysis of his theoretical work shows that Broch’s views regarding the masses differ from those of other theorists contemporary to him (Le Bon, Freud and Canetti), in that they are closely linked to his theory of value. It also establishes that his ideas about individuality reach back to the earliest philosophers, and that he perceived this dimension of human existence to be changing, through the development of ‘ego- consciousness’. Building upon this, the textual analysis of the Virgil demonstrates that Broch finds similarities between his own era and the age of Augustus, but also indicates that the concept of individuality portrayed in the work goes beyond that discussed in his theoretical writing and points towards a new role for art in the post-industrial age. -
The Individual and the «Spiritual» World in Kafka's Novels
Studies in 20th Century Literature Volume 3 Issue 1 Article 3 8-1-1978 The Individual and the «Spiritual» World in Kafka's Novels Ulrich Fülleborn Universitat Erlangen-Niirnberg Follow this and additional works at: https://newprairiepress.org/sttcl Part of the German Literature Commons, and the Modern Literature Commons This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Recommended Citation Fülleborn, Ulrich (1978) "The Individual and the «Spiritual» World in Kafka's Novels," Studies in 20th Century Literature: Vol. 3: Iss. 1, Article 3. https://doi.org/10.4148/2334-4415.1057 This Article is brought to you for free and open access by New Prairie Press. It has been accepted for inclusion in Studies in 20th Century Literature by an authorized administrator of New Prairie Press. For more information, please contact [email protected]. The Individual and the «Spiritual» World in Kafka's Novels Abstract Following an earlier essay by the same author on 'Perspektivismus und Parabolik' in Kafka's shorter prose pieces, this article gives a description of the structure of Kafka's novels in terms of the concepts 'the individual' (cf. Kierkegaard's 'individuals') and 'the spiritual world' (Kafka: «There is no world but the spiritual one»). Joseph K. and the land-surveyor K. become individuals by leaving the world of everyday life and passing over into the incomprehensible spiritual world of trials and a village-castle community, in the same way that Karl Rossmann had passed over into the 'Nature-theatre of Oklahoma' before them. And they remain as individuals, since in this world they struggle to hold their own. -
Franz Kafka's Transformations
Franz Kafka’s Transformations Andrew Barker ALONE amongst the contributions to the volume, this essay does not address a Scandinavian topic. The theme of transformation in Franz Kafka’s work and life does, however, allow us to recall that Peter Graves is himself a notable example of a changeling, having begun his career at Aberdeen University as a student of German under the venerable Professor Wilhelm (Willy) Witte. What is presented here may thus serve as a reminder of a world Peter inhabited long ago, before he morphed into the Scandinavian polymath we know and honour today. The impetus for the present contribution came from reading James Hawes’ exhilarating study Excavating Kafka (2008).1 This work was promptly written off by Klaus Wagenbach, the doyen of Kafka studies in Germany, who is quoted as saying: ‘Irgendein Dämel kommt daher, weiß nix und schreibt über Kafka’ (Jungen 2008).2 In defence of Wagenbach’s po-faced dismissal of a much younger, non-German scholar’s work, one might plead that his grasp of English was insufficient for him to grasp the book’s satirical and polemical intentions. In fact, Excavating Kafka is the work of a scholar who knows a great deal about Kafka, and writes about him with panache and insight. I can match Hawes neither in my knowledge of Kafka nor the secondary literature, but I share with him a mounting frustration with the commonly-peddled myths about Kafka’s life and work, and it is some of these which I shall address in this short paper. Looking at the work first, I shall concentrate on what is probably Kafka’s most iconic story, Die Verwandlung (1912; ‘Metamorphosis’), the English translation of whose title I find particularly problematic. -
Minimalism Post-Modernism Is a Term That Refers to Events After the So
Post-Modernism - Minimalism Post-Modernism is a term that refers to events after the so-called Modern period. The term suggests that we are now using what we learned in the “modern” period, but mixing it with ideas from the more distant past. A major movement within Post-Modernism is Minimalism Minimalism mixes some Eastern philosophical principles involving chant and meditation with simple tonal materials. Basic definition of Minimalism: sustained or repetitive use of simple (often tonal) materials. The movement began with LaMonte Young (b.1935); he used simple textures and consonant materials; often called trance music. Terry Riley (b.1935) is credited with first minimalist work In C (1964). The piece has repeated high C’s on piano maintaining simple pulse. Score has 53 short motives to be played by a group any size; players play all 53 figures, repeating as many times and as frequently as desired. Performance ends when all players are done with all 53 figures. Because figures change in content, there is subtle but constantly shifting texture all the time. Steve Reich (b. 1936) prefers to call his music “Structural” not minimal. His music is influenced by his study of African drumming. Some of his early works use phasing, where a tape loop is set up: the tape records first sounds made by performer; then plays them back while performer continues to play. More layers are added, and gradually live sounds get ahead of play-back. Effect can be hypnotic: trance-like. Violin Phase (1967) is example. In Mid-70’s Reich expanded his viewpoint and his ensemble: Music for 18 Musicians is a little like In C, but there is much more variation in patterns.