This report is an ekphrasis of John Hejduk’s drawing “Study for Wall House.” Ekphrasis writings intend to compare and unite elements that may be physically visible and elements that may be more conceptual. This report will endeavor to visualize Hejduk’s drawing through the views of physical and metaphysical elements, to expose connections through visual and conceptual perspectives.
Located within the silent forest of special collections is Hejduk’s drawing, “Study for Wall House.” The temperature of the room is slightly over 72 degrees Fahrenheit, the perfect environment for precious architectural artifacts. “Hi There!” a voice surprises from behind, I turn swiftly as the graceful librarian slowly approaches with Hejduk’s drawing and model. At that moment, an array of luminescent light enlightens her essence and the essence of the artifacts. “Looking for these?” she asks. I nod my head as her aged hands firmly hold the framed drawing of Hejduk’s wall house. The ever-changing wrinkle pattern of her skin mimics the aging qualities of the drawing. As she gently rests the object on the hardtop table, you can hear the tear in the fragile fabric of the canvas. As the librarian returns to her office, I am left alone with this breathtaking object.
At first glance, Hejduk’s drawing presents itself as an act of childish gesture, with a simple and circular sun at the upper right corner and loose hatching styles. But as I observe the drawing closely, I start to identify peculiarity in the pattern and careful selection of geometries and colors. In an interview with a reporter, John Hejduk states “you can only get into something if you understand or are willing to.” My first task is not to create a descriptive narrative of the...
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...of the “wall-house,” one can integrate with the horizontal and vertical spaces.
On the lower left hand corner of the drawing displays another line of text, “the plane of present.” The “wall-house” not only integrates visitors with their surrounding through selective openings and tranquil qualities, it also conveys an essence of time. Hejduk states “the wall is the most present condition possible. Life has to do with walls; we are continuously going in and out, back and forth, and through them; a wall is the 'quickest,' the 'thinnest,' the thing we are always transgressing, and that is why I see it as the present, the most surface, condition." Hejduk states that walls are critical elements in people’s daily life. People interact, contravene, and transgress together with walls on countless occasions. Walls are a part of people’s social interaction.
The air is cool and crisp. Roosters can be heard welcoming the sun to a new day and a woman is seen, wearing a clean colorful wrap about her body and head, her shadow casting a lone silhouette on the stone wall. The woman leans over to slide a piece of paper into one of the cracks, hoping her prayer will be heard in this city of Jerusalem. Millions are inserting their prayers into the walls of Japanese temples, while an inmate in one of a hundred prisons across the United States looks past his wall toward the prayers he did not keep. Billions fall asleep each night surrounded by four walls and thousands travel to China to witness the grandest one of all. Who builds walls and who tears them down?
Spending time looking at art is a way of trying to get into an artists’ mind and understand what he is trying to tell you through his work. The feeling is rewarding in two distinctive ways; one notices the differences in the style of painting and the common features that dominate the art world. When comparing the two paintings, The Kneeling Woman by Fernand Leger and Two Women on a Wharf by Willem de Kooning, one can see the similarities and differences in the subjects of the paintings, the use of colors, and the layout
ABSTRACT: British Avant-Garde art, poses a challenge to traditional aesthetic analysis. This paper will argue that such art is best understood in terms of Wittgenstein¡¦s concept of "seeing-as," and will point out that the artists often use this concept in describing their work. This is significant in that if we are to understand art in terms of cultural practice, then we must actually look at the practice. We will discuss initiatives such as the work of Damien Hirst, most famous for his animals in formaldehyde series, and that of Simon Patterson, who warps diagrams, e.g., replacing the names of stops on London Underground maps with those of philosophers. Cornelia Parker¡¦s idea that visual appeal is not the most important thing, but rather that the questions that are set up in an attempt to create an "almost invisible" art are what are central, will also be discussed. Also, if we concur with Danto¡¦s claims that "contemporary art no longer allows itself to be represented by master narratives," that Nothing is ruled out.", then it is indeed fruitful to understand art in terms of seeing-as. For application of this concept to art explains what occurs conceptually when the viewer shifts from identifying a work, as an art object, and then as not an art object, and explains why nothing is ruled out.
The content of this painting represents a Christian worldview because of all the symbolism inside the piece. The most predominant image in this painting is the light house, which is also the focal point of the piece. The viewers eyes are first drawn t the clouds in the top right corner of the painter before following the ocean waves to the shore that lead to the light house. A light house has always been a symbol of guidance as it is a beacon that guides sailors safely back to shore. Kinkade uses the light house in this painting to symbolize the love of God. The light house is shining brightly in his picture even though it’s not dark yet. In the same way God will always be a light to those to wish to follow Him. God will always lead us back to him and be a guide for our live. He will make sure that we always survive temptations. As the light house guides the ships out of the storm, God will always guide his people to the promise land.
... study for the overall concept they appear rather as abstract patterns. The shadows of the figures were very carefully modeled. The light- dark contrasts of the shadows make them seem actually real. The spatial quality is only established through the relations between the sizes of the objects. The painting is not based on a geometrical, box like space. The perspective centre is on the right, despite the fact that the composition is laid in rows parallel to the picture frame. At the same time a paradoxical foreshortening from right to left is evident. The girl fishing with the orange dress and her mother are on the same level, that is, actually at equal distance. In its spatial contruction, the painting is also a successful construction, the groups of people sitting in the shade, and who should really be seen from above, are all shown directly from the side. The ideal eye level would actually be on different horizontal lines; first at head height of the standing figures, then of those seated. Seurats methods of combing observations which he collected over two years, corresponds, in its self invented techniques, to a modern lifelike painting rather than an academic history painting.
A description of the wall is necessary in order to provide a base for comparison with the rest of the story. Because we only get the narrator s point of view, descriptions of the wall become more important as a way of judging her deteriorating mental state. When first mentioned, she sees the wall as a sprawling, flamboyant pattern committing every artistic sin, (Gilman 693) once again emphasizing her present intellectual capacity. Additionally, the w...
The Art Bulletin, Vol. 57, No. 2 (Jun., 1975), pp. 176-185. (College Art Association), accessed November 17, 2010. http://www.jstor.org/stable/3049368.
Though most works of art have some underlying, deeper meaning attached to them, our first impression of their significance comes through our initial visual interpretation. When we first view a painting or a statue or other piece of art, we notice first the visual details – its size, its medium, its color, and its condition, for example – before we begin to ponder its greater significance. Indeed, these visual clues are just as important as any other interpretation or meaning of a work, for they allow us to understand just what that deeper meaning is. The expression on a statue’s face tells us the emotion and message that the artist is trying to convey. Its color, too, can provide clues: darker or lighter colors can play a role in how we judge a piece of art. The type of lines used in a piece can send different messages. A sculpture, for example, may have been carved with hard, rough lines or it may have been carved with smoother, more flowing lines that portray a kind of gentleness.
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
Even thought during 15th century, Northern Europe experienced numerous alterations in representation of pictorial space, this paper will only address two of the major changes. They include “MAN IN A RED TURBAN” which was developed by Jan van Eyck in 1433 and “DIPTYCH OF MAARTEN CAN NIEUWENHOVE” developed by Hans Memling in 1487. In these two arts, the sculptors used colored pigments, drying oils such as walnut, linseed, and poopy-seed oil. The tools included wood panel, canvas, wall, brushes, and spatulas (Pearson, 2005; Fuga, 2006).
The use of brick color on Memorial Hall is an important aspect of its exterior, as it creates a striped pattern and border along the outside walls. Furthermore, the slate on the roof displays a pattern to view as well. Upon examining this building one can't h...
Sayre, H. M. (2010). A World of Art: Sixth Edition. In H. M. Sayre, A World of Art: Sixth Edition (pp. 511, 134, 29, 135, 152, 313-314, 132). Lake St., Upper Saddle River, NJ: Pearson Education, Inc.,.
This painting has deviated from the standard Renaissance model in that it goes beyond depicting subjects and scene, and employs exaggerated form, color emphasis, abnormal planar depiction, and visual directionality. The aspects of this painting have become the embodiment of the story told and the characters there held. The artist has used various techniques of color, line, and juxtaposition in order to portray an idea which supersedes the sum of its parts, and thereby leads the viewer through a thought.
In The Sacred & The Profane: A Nature of Religion, Mircea Eliade attempts to define the sacred by stating it is “the opposite of the profane” (pg. 10). Through out the book he tries to explain this statement through the concept of hierophany (the idea that one can experience, sensorily, the manifestation of the holy/sacred), however his main explanation of the sacred being “the opposite of the profane” is the comparison of a modern religious man and a modern non-religious man (a profane man). Eliade compares the two by explaining how each would react to space, time, nature, and life. This essay will explain the idea of sacred space, how a religious and a profane man would experience it, and how the idea of sacred space might be applied to the study of medieval art and architecture.
In the poem "Mending Wall," Robert Frost utilizes the literary devices of imagery, meter, and symbolism to demonstrate the rational and irrational boundaries or metaphoric "walls" humans place on their relationships with others. The precise images, such as the depiction of the mending-time ritual and the dynamic description of his "old-stone savage armed" neighbor, serve to enhance our enjoyment as well as our understanding of the poem (40). The poem is written in blank verse (iambic pentameter); the form that most closely resembles everyday English. Frost deliberately employs this direct, conversational, and easy to understand style of meter which appears simple on the surface. Although symbolism is used throughout, the three most significant symbols are: the wall, his neighbor, and Frost himself as the speaker. Analyzing each of these devices as well as how they harmonize with one another is necessary in order to appreciate what Frost was revealing about human behavior.