Ancient Chinese poets like been too. Qu yuan, ruan ji, li bai's poems were written been. Why been, but also for the sake of time from a limited space into the infinite space time, causing a kind of life and history.
Probably the most telling Chinese gardens. The biggest characteristic of Chinese garden art in the aesthetic and artistic conception. The characteristics of the Chinese garden is not an isolated building, also is not an isolated the beauty of the scenery, but have artistic conception. So what is the artistic conception of Chinese garden? Is the breakthrough in little space, into the infinite large space. In Chinese classical garden building, floor, platform, pavilion, pavilion, their aesthetic value mainly lies not in the building itself, which is that they can guide
…show more content…
Based on the analysis of Lao zi and the relationship between the aesthetic consciousness of Chinese classical aesthetics, first from on macroscopic investigation of Confucianism, Taoism aesthetic consciousness and the method of difference. "Aesthetic consciousness is the objective existence of the aesthetic object to reflect the objective content, sensitive to aesthetic subject and improve the sensory nervous system as the physiological basis, with aesthetic feeling, perception, representation, judgment, thinking, imagination, emotion and other activities for the psychological basis of interaction; people in the aesthetic practical activity to build a unique grasp the reality of the perceptual way, become the understanding of the aesthetic consciousness." According to the nature of aesthetic consciousness, it is different from other consciousness, its emotional factors is more outstanding, more intense. This is a feature of the aesthetic consciousness. Another feature of
Secondly, Emperor Huizong was a patron of arts and in his painting academy he highlighted 3 aspects of painting: realism, systematic study, and poetic idea. (source dri buku yg foto di library) These 3 aspects were clearly shown in Cranes above Kaifeng: Auspicious Cranes which indicates the amount of control Emperor Huizong had on the visualization of auspicious events.
What personal qualities were a women in classical China supposed to exhibit? What were her prescribed responsibilities? To what extent were normative gender roles for women in classical India similar? To what extent they were different?
There is beauty and there is beauty. The two are not mutually exclusive, but rather represent two poles on a continuum. At one pole is the beauty that is associated with a sense of lightness and balanced order. It has a faintly decorative quality to it. At the other extreme is the much darker form of beauty that we associate with profundity and truth. This latter form of beauty I will analyze in terms of the containment of the sublime. The distinction between these two extremes of beauty has less to do with the objects under consideration, whether a flower, a sunset, a poem, a painting, or a piece of music, than it does with the attitude of the considerer of the object. That is, anything that possesses beauty of the first kind can also be viewed as possessing beauty of the second kind, if the attention of the viewer is directed appropriately. The differential across the continuum is constituted by the degree of awareness of the element of the sublime in the beautiful.
Although he prescribed no particular set plan to attain his ideal, he seemed to believe that the fostering of aesthetic culture was next phase in the evolution of civilization and of mankind. The aesthetic path must be taken, he said, because it is through beauty that, man makes his way to freedom. Despite his lack of definite definitions, inconsistencies and unclear goal "On the Aesthetic Education of Man" is a brilliant piece that is just as confusing as all philosophies but written as beautifully as any great piece of literature.
5. Zeng, Miss. The Book of Filial Piety for Women. Translated by Patricia B. Ebrey. n.d.
In this essay, I will look at the outpouring of thought, art and literature during the early empire. More so though, I will focus on what factors led to this renewed focus on culture in the early empire. It would seem that there were several factor which would lead to this renewed interest in culture in early China, but the most significant of these factors would be the re-establishment of a strong central government. This re-establishment of a strong central government laid the foundation for cultural growth. It brought with it prosperity to China, through improved infrastructure, such as the canals and graineries. As a result of these improvements, China flourished both economically, militarily and of course culturally. We first must look at some of the history of the centralization of China, which occurred, then was destroyed and then once more established. First by the Han Dynasty, then latter by the Sui and the T'ang
Instead, the two are forever merged, serving as the total embodiment of the one another. Every aspect of the landscape is in itself a garden. Also, when observing the garden, the visitor is not supposed to distinguish the garden from its architecture. Gardens in Japan incorporate both natural and artificial elements, therefore uniting nature and architecture into one entity. Japanese gardens also express the ultimate connection between humankind and nature, for these gardens are not only decorative, but are a clear expression of Japanese culture.
Traditional Chinese art is deeply rooted in its philosophy, encompassing Daoist, Buddhist and Confucian schools of thought. The goal of many traditional Chinese landscape artists, as described by Professor To Cho Yee of Michigan-Ann Arbor, is to “reveal the highest harmony between man and nature” through a balance of likeness and unlikeness (Ho). This metaphysical philosophy borrowed art as a vehicle to search for the truth or the “dao”, which is the path to enlightenment. As early as the 5th century, scholar artists such as Su Shi (1037-1101) of the Song dynasty realized that to create likeness, one must understand the object beyond its superficial state and instead capture the spirit of nature; only then can a point of harmony with nature
Philip J. Ivanhoe. Confucian moral self cultivation. New York : P. Lang, vol. 3, 1993.
Aestheticism was a popular dogma in the late 1800s that centered on the belief that art should exist for beauty alone. This doctrine is defined as an “exaggerated devotion to art, music, or poetry, with indifference to practical matters” and “the acceptance of artistic beauty and taste as a fundamental standard, ethical and other standards being secondary” (“Aestheticism,” def. 1 and 2). In Oscar Wilde’s sole novel, The Picture of Dorian Gray, aestheticism is a fashionable belief accepted by society at the time. Oscar Wilde uses the moral deterioration and ultimate destruction of Dorian Gray in The Picture of Dorian Gray to emphasize the negative effects of society’s preoccupation with aesthetics and offer a moral for the reader.
Belvedere meaning “beautiful view” in Italian is a word that many people correlated with the style and design of the Italian Renaissance gardens. The sight of these gardens were truly remarkable in a time where design would settle for nothing less of such. Throughout the report many things will be brought to light in relation to the Renaissance gardens. This report will include many sub-sections that will pertain to the design of these gardens. These sections include, the history of the Renaissance gardens, their influences, the garden’s features and the multiple purposes of the different gardens from the Renaissance. Although each section will prove to be different from the one before it, it will be seen that they all link to one common
In China, urbanization is at dramatic pace but in static patterns. This leads to the Chinese cities losing their own styles, and being built in the static architecture modes which are introduced from developed countries. Moreover, the traditional architecture cultures are being eroded by the static modern architecture patterns. Some of them are even on the boundary of extinction. Recently, architects in China have shown an increasing interest in the issue of traditional architecture in the modern era. This paper studies on the causes and effects of the erosion of the modernity to the traditional architecture and the possible solutions. It will be divided into three parts: the first part focuses on the causes and effects; the second part presents the combination of modern architecture and traditional culture; the third part concerns the cultivation enhancement of Chinese architects.
Philosophies of Art and Beauty Edited by Hofstadter and Kuhns, (Chicago: University of Chicago press, 1976) chapters one and two for an overview of the aesthetics of Plato and Aristotle.
Analects, a compilation of Confucius’ teachings, is greatly recognized as a work of utmost importance and influence in the Chinese culture. The book conveys Confucius’ beliefs on a wide variety of topics, including propriety, education, family relations, and government in efforts to enhance social order.
This is the state of contemplating a subject with no other purpose than appreciating it. For most authors, thus, the aesthetic attitude is purposeless: we have no reason to engage in it other than finding aesthetic enjoyment. Aesthetically, we appreciate beauty by using our senses by appreciating fine art in a museum say the Mona Lisa, taking a walking in garden filled with our favorite flowers and trees, devouring our favorite meal; or even finding an oasis in the dessert. Nevertheless, our imagination can also aid with our aesthetic attitude. Finding ourselves happy when we think of our family and friends is a beautiful thing, love is beauty, and beauty is love.