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aristotle and plato views on art
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Defining art is dependent on many factors relative to humanity. It is a humanistic mimicry of their surroundings. Labeling something art is subjective, yet objective as well. An early confrontation of this issue was displayed in the sentiments of the philosophers Aristotle and Plato. Although both agreed that it was indeed a mimesis, the Greek word for imitation, and a techne, which means skills, Plato felt it to be a deviation from truth and beauty, kalos k’agathos. To Aristotle it was more than “destructive” aesthetic idealism. Aristotle and Art was defined upon being recognized as more than a copy and ultimately, varying from person to person, it is labeled so respectively. Aristotle believed that art was an enjoyable path to understanding and learning about one’s surroundings. Therefore art was true and beautiful. Plato was convinced that imitation of unoriginal thought through art, any type, was a destructive vanity. Another example of this argument of perspective was aimed at the piece, The Bird by Constantin Brancusi. Upon entering the country it was rej...
Rathnasambhava, the Transcendent Buddha of the South and Madonna Enthroned are very similar images that were produced by very different cultures. Both images were produced during the 13th Century. The image of Rathnasambhava, the Transcendent Buddha of the South was produced in Tibet during an interesting period of the country’s religious history. The branch of Tibetan Buddhism is led by a religious and sometimes political leader called the Dalai Lama. It was during the 13th Century during the reign of Kublai Khan, around the time of the production of this painting, that Tibet experienced the first incarnation of the Dalai Lama. One has to wonder if this painting is somehow related to that occurrence. According to one source, the reincarnation system for the Living Buddhas is the main point distinguishing Tibetan Buddhism from other forms of Buddhism.
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
Crooked Beak of Heaven Mask is a big bird-figure mask from late nineteenth century made by Kwakwaka’wakw tribe. Black is a broad color over the entire mask. Red and white are used partially around its eyes, mouth, nose, and beak. Its beak and mouth are made to be opened, and this leads us to the important fact in both formal analysis and historical or cultural understanding: Transformation theme. Keeping that in mind, I would like to state formal analysis that I concluded from the artwork itself without connecting to cultural background. Then I would go further analysis relating artistic features to social, historical, and cultural background and figure out what this art meant to those people.
Winckelmann like Vasari dealt greatly with the artistic problems concerning representation and imitation of nature including the need for the human beauty in a figure. However he also was interested in art criticism based in historical timelines and causes for the change and evolution of modern art. This greatly seen in this article not only in his thesis that great contemporary art is based in antiquity but also in his explanation for why the Greek art was so well done and why it has risen back into the hands of modern art. First, Greek work came back to contemporary society greatly by the monarch led by Titus who brought authentic work from Greek masters for his artists to learn from and imitate. He also discusses the correlation between the bodies, like that of the Theseus model, with the Greek lifestyle they lived based heavily on training for the Olympic games and the resemblance of youth’s bodies to godlike figures. Great masters of contemporary work use these same bodily model and ideal of beauty in their work. Winckelmann states that their present good taste is due to the fact that they, “partook of good taste at its source.” Overall the Greeks set up rules of art that could be imitated to capture nature and its ideal form of beauty, an idea that many sought to accomplish.
To recall another relic of ancient Greece, Plato had strong opinions on artwork, even that which was created during his time. Plato believed tha...
“The aim of art is to represent not the outward appearance of things, but their inward significance,” –Aristotle
The construct of the ‘Roman copy’ in art history has deeply rooted and extensive origins. Whilst this prejudiced was attached to Roman sculpture from an extremely early time in modern archaeology and art history, the construct viewed in a current context reveals issues with both its development and contribution to historical understanding and education. The construct is formed upon several main factors that have recently been called into question by revisionist historians. Firstly, the development of the construct by conservative historians during the 18th century, a context that valued artistic originality and authenticity, lead to it’s popularisation and circulation as a respected model. Secondly, the construct rests entirely on the presumption that Greek art is in fact aesthetically and artistically superior, insinuating a negative predisposition towards Roman artistic workmanship and aesthetics. Lastly, technological advancements aiding historiography have asserted the fact that many conclusions drawn by conservative historians through their methodology are in fact irrefutably incorrect. While the basis for much of the conservative historians argument has been seen as flawed, or otherwise seriously questioned in terms of accurate and reliable history, the construct of ‘Roman copies’ of Greek originals has remained a legitimised understanding and interpretation of Roman art for centuries. The question can then be raised as to whether the attention given to this aspect of history is worth the fact that much of the history being taught is now being heavily questioned.
In The Republic, Plato espouses some unique views on art. To begin, he does not think too highly of it. For starters, he worries
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.
During the ancient times in Greece, Plato was the first human to document and criticize the existence of art and artists. He mentioned that human art was always in a form of a representation of something else. In one of Plato’s famous works, he demonstrates the idea of art is like an “imitation of nature” (Blocker 3). In other words, the purpose of art was to represent nature and nothing else. Art was not created for the sake of its own self nor was it created to appreciate its own beauty by any means. Instead, art, usually in forms of writings, paintings, or sculptures, was created to only to represent nature, Gods, emperors, families, or other important individuals. Furthermore, Plato had a very critical view towards the existence art in our society because art makes us more emotional, and our emotions lead to many errors about life. He believed it is our rational thinking, not our emotions or senses, which helps us und...
The relationship between art and society: Mimesis as discussed in the works of Aristotle, Plato, Horace and Longinus The relationship between art and society in the works of Plato are based upon his idea of the world of eternal Forms. He believed that there is a world of eternal, absolute and immutable Forms (the world of the Ideal) and thought that this is proven by when man is faced with the appearance of anything in the material world, his mind is moved to a remembrance of the Idea or an absolute and immutable version of the thing he sees. It is this moment of recollection that he wonders about the contrast between the world of shadows and the world of the Ideal. It is in this moment of wondering that man struggles to reach the world of Forms through the use of reason. Anything then that does not serve reason is the enemy of man. Given this, it is only but logical that poetry should be eradicated from society. Poetry shifts man’s focus away from reason by presenting man with imitations of objects from the concrete world. Poetry, with its focus on mimesis or imitation, has no moral value. While Plato sees reality as a shadow of a realm of pure Ideas (which in turn is copied by art), Aristotle sees reality as a process of partially realized forms moving towards their ideal realizations. Given this idea by Aristotle, the mimetic quality of art is redefined as the duplication of the living process of nature and its need to reach its potential form.
Throughout the ages art has played a crucial role in life. Art is universal and because art is everywhere, we experience it on a daily basis. From the houses we live in (architecture) to the movies we see (theatre) to the books that we read (literature). Even in ancient culture art has played a crucial role. In prehistoric times cave dwellers drew on the wall of caves to record history. In biblical times paintings recorded the life and death of Christ. Throughout time art has recorded history. Most art is created for a specific reason or purpose, it has a way of expressing ideas and beliefs, and it can record the experiences of all people.
For Plato, there are three key objections to imitation (mimesis) which are demonstrated in books II and III, and then again in book X of The Republic. Plato believes that all art is imitative of life and in book II, he begins to explain what he considers to be the ideal way for a human to live, which involves living a life of reason and righteousness with guardians to protect us. These guardians are required to be good, honest and fair and therefore all children should be educated and trained with these qualities, to prepare them as our future guardians. Plato’s first objection to imitation (mimesis) is from the point of view of Theology and Education. He sugges...
Art can be defined in many ways by an individual. One can say that any creative output by a person is considered art. Others contend that art must conform to a societal standard and the basis of the creation should be understood by most intellectual people. For example, some contend that computer-generated images, such as fractals, are not art due to the large role played by a computer. E.O. Wilson states “the exclusive role of the arts is to intensify aesthetic and emotional response. Works of art communicate feeling directly from mind to mind, with no intent to explain why the impact occurs” (218). A simple definition may be that art is the physical expression of the ideals formed by the mind.
First, Aristotle contested Plato’s belief that a person is either rational or emotional, split between a half animal and half divinity and that one should only strive to be logical. Instead, Aristotle saw the fault in this theory and believed that there is no such thing as two irreconcilable parts but that all the faculties interacted together. Mainly all we do uses the mind, and it is impossible to separate a rational part from the emotional. And so it is incorrect to say that art appeals solely to emotion but not reason because they two are connected. All our brain is thoroughly