Everyone has a completely different set of values and viewpoints, which means that their definition of real ‘artwork’ also varies. Hap in the passage ‘The Soul of Capitalism’ by Robert Collins finds difficulty in understanding others’ world of art; likewise, the artwork created by Andy Warhol in ‘When Canada Met Andy’ by Nancy Tousley is belittled by several Canadian experts. With the fact that Hap has a limited acceptance towards various types of artwork, it is most likely for him to disregard Warhol’s art performances. Hap is a traditional art lover who dislikes modern pieces. He does accept the work as art “if he can’t tell what it is”. This is proved after his visit to the art gallery and observing a pile of abstract exhibits, which he describes “as bizarre”. Moreover, he does not understand the fact that the heap of burned wire with red paintwork he gave away to Axel is sold for $15 000 by the bank and is highly valued as a sculpture. He cannot even “imagine what the bank saw that merited an expenditure” of this great cost, believing that Axel’s work does not qualify as art. This indicates that Hap will also feel the doubts about the value of Warhol’s creations in New York, the place where he is considered “one of the top commercial artists”, on the contrary to the response of Canada. …show more content…
Nobody comes to watch his show, which makes him feel frustrated. He even receives the harsh criticism that his “processed cartons and tin cans [cannot be classified] as sculpture”. Indeed, there is high possibility that Hap agrees to this comment, calling it “something other than art”. Hap’s reaction to the reality that Warhol’s work has been sold for 23 million dollars is imaginable; of course he would be shocked, pondering whether it is reasonable. The tolerance to embrace others’ style of art does not exist in Hap, since he has distinct
Canada my Canada by Tomson Highway describes Canada in a very descriptive way. The majestic mountains are like a protective wall for the Great Plains. The blue water with the diverse marine life and the Forests that provide air for a big part of North America.
Products of the culture economy take on the appearance of artwork but are in fact dependant on industry and economy, meaning that they are subjected to the interests of money and power and producing a profit “The whole world is passed through the filter of the culture industry” . To Adorno the production of art and consumerism is driven and shaped by the logic of capitalist rationality, meaning consumer products are created on the basis of whatever will sell best.
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.
Known for being the father of Pop Art, and a giant in pop culture, Warhol dominated the art scene from the late fifties up until his untimely death in 1987. However Warhol’s influence spread further then the art world, he also was a major player in the LGBT, avant-garde and experimental cinema movements. Born in 1928 in Pittsburgh, Pennsylvania to Slovakian immigrant parents, Warhol came from humble beginnings. Becoming widely known for debuting the concept of ‘pop art’ in 1962. Warhol’s reach grew further when he started experimenting with film, becoming a major player in the LGBT, avant-garde and experimental cinema movements. Warhol’s artist studio, known famously as ‘The Factory’ became a hub for experimentation, and a go-to point for celebrities, musicians and trans folk. During this time, Warhol came out as an openly gay man, challenging the status quo of the day, a time when being homosexual was illegal. While also producing highly experiential films such as ‘Blow Job’ (1964) and ‘Sleep’ (1964) which were highly political and provocative, at the time. As art critic Dave Hickey asserts, “Art has political consequences, which is to say, it reorganized society and creates constituencies of people around it” (Hickey, 2007), Andy Warhol’s art and lived experience created a political constituency which can be best recognised in the function of the “Silver Factory” on
“…the culture industry has brought about the false elimination of the distance between art and life, and this also allows one to recognize the contradictoriness of the avant-gardiste undertaking: the result is that the Avant-garde, for all its talk of purging art of affirmation with forces of production consumption, became an accomplice in the total subsumption of Art under capitalism.”
In Gaut’s essay, “The Ethical Criticism of Art”, he addresses the relevance of an art piece’s ethical value when making an aesthetic evaluation. His key argument revolves around the attitudes that works of art manifest such that he presents the following summary “If a work manifests ethically reprehensible attitudes, it is to that extent aesthetically defective, and if a work manifests ethically commendable attitudes, it is to that extent aesthetically meritorious”. In direct contrast with formalists, who divine a work’s merit through an assessment of its style and compositional aspects, Gaut states that any art piece’s value requires a pro tanto judgement. This pro tanto position allows for pieces considered stylistic masterpieces, to be
Jeff Koons is one of the most controversial artist in the modern art world. His artworks are mostly appurtenances of childish holiday celebrations such as Easter eggs, Valentine hearts, ice-cream sundaes, etc. All of those kiddie kitsch are scaled up, covered in glossy, colorful materials. In critics’ eyes, his works are banal, trivial, meaningless, are “affront to great tradition” of art. They believe Jeef Koons is able to sell those ridiculous pieces and became famous because of his sale experience, not because of the art itself. They criticize his endorsement of selling, advertising, marketing, and commercial life in general. Jeff Koons, instead of defending himself, admits that he completely believes in the power of marketing and media.
In existential thought it is often questioned who decides what is right and what is wrong. Our everyday beliefs based on the assumption that not everything we are told may be true. This questioning has given light to the subjective perspective. This means that there is a lack of a singular view that is entirely devoid of predetermined values. These predetermined values are instilled upon society by various sources such as family to the media. On a societal level this has given rise to the philosophy of social hype. The idea of hype lies in society as the valuation of something purely off someone or some group of people valuing it. Hype has become one of the main driving forces behind what society considers to be good art and how successful artists can become while being the main component that leads to a wide spread belief, followed by its integration into subjective views. Its presence in the art world propagates trends, fads, and limits what we find to be good art. Our subjective outlook on art is powered by society’s feedback upon itself. The art world, high and low, is exploited by this social construction. Even when objective critique is the goal subjective remnants can still seep through and influence an opinion. Subjective thought in the art world has been self perpetuated through regulated museums, idolization of the author, and general social construction because of hype.
The article Artists Mythologies and Media Genius, Madness and Art History (1980) by Griselda Pollock is a forty page essay where Pollock (1980), argues and explains her views on the crucial question, "how art history works" (Pollock, 1980, p.57). She emphasizes that there should be changes to the practice of art history and uses Van Gogh as a major example in her study. Her thesis is to prove that the meaning behind artworks should not be restricted only to the artist who creates it, but also to realize what kind of economical, financial, social situation the artist may have been in to influence the subject that is used. (Pollock, 1980, pg. 57) She explains her views through this thesis and further develops this idea by engaging in scholarly debates with art historians and researcher, and objecting to how they claim there is a general state of how art is read. She structures her paragraphs in ways that allows her to present different kinds of evidences from a variety sources while using a formal yet persuasive tone of voice to get her point across to the reader.
Blurring the edge between art and kitsch, pop artist Andy Warhol introduces consumer culture and celebrity cult into museums with his signature characteristics of imitation, repetition, and contrasting colors (Lazzari and Schlesier 2015, 117). His bold representations of flawed mechanic reproduction and obvious lack of abstraction challenge the definition of art and evoke great debate on the value of his artworks. This essay will examine the significance of repetition produced by silk screen printing in creating instant recognition and meaninglessness that generate valuable cultural records and social commemoration of the modern society. Three of Warhol’s most iconic artworks, Campbell’s Soup Cans, Marilyn Monroe, and Jackie will be discussed
The film Basquiat explores the artist Jean-Michel Basquiat, a Haitian-Puerto Rican painting in New York City during the 1980s. Working closely with Andy Warhol, Basquiat was exploited for his unique “urban ghetto” graffiti and crude style of representation. Schnabel’s film further exploits this image of the painter, depicting him in various scenes of poverty and drug addiction, dirty poor love and desperation. Our understanding of the artist is framed by excerpts from essays by art critic Rene Ricard, depicted as a flaming homosexual who leeches off of his artistic friends. Ricard observes the hypocrisy and self-indulgence of the art scene that is vital to...
In Confronting Images, Didi-Huberman considers disadvantages he sees in the academic approach of art history, and offers an alternative method for engaging art. His approach concentrates on that which is ‘visual’ long before coming to conclusive knowledge. Drawing support from the field of psycho analytics (Lacan, Freud, and Kant and Panofsky), Didi-Huberman argues that viewers connect with art through what he might describe as an instance of receptivity, as opposed to a linear, step-by-step analytical process. He underscores the perceptive mode of engaging the imagery of a painting or other work of art, which he argues comes before any rational ‘knowing’, thinking, or discerning. In other words, Didi-Huberman believes one’s mind ‘sees’ well before realizing and processing the object being looked at, let alone before understanding it. Well before the observer can gain any useful insights by scrutinizing and decoding what she sees, she is absorbed by the work of art in an irrational and unpredictable way. What Didi-Huberman is s...
theartstroy.org. 2013. The web. 22 November 2013. Warhol, Andy.
...e fulfilled with manufactured goods created by capitalism. This thought can be an extension and progression of Benjamin, who argues that art subjects the working class to conformity because, as consumers, they enjoy simple capitalistic distractions. Though something that is never mentioned by Horkheimer and Adorno is a form of art being taken back from the dominant ideology as a form of protest against the upper class. Benjamin uses the example of Dadaism and a type of “anti-art” movement. He believes that art can cause a shock to the individual that would not be an ideological distraction. Benjamin argues that art does not need to follow an ideological format but certain people, like Dadaism, can create to promote thinking and not passivity. In contrast Horkheimer and Adorno argue that the culture industry creates to feed the masses the ideology of the upper class.
The “privileged minority” mystifies works of art in order to control people’s view. Berger explains how Hals becomes after he painted the two paintings. According to Berger, “he obtained three loads of peat on public charity, otherwise he would have frozen to death. Those who now sat for him were administrators of such public charity” (158).