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1
Van Rensburg, F. I. J. "Van Wyk Louw Simbolis?" Literator 11, no. 1 (May 6, 1990): 35–55. http://dx.doi.org/10.4102/lit.v11i1.792.
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In this article the question is posed whether one is justified in associating N.P. van Wyk Louw’s work with Symbolism as seen in terms of its being a historical art movement. At first sight some of the main characteristics of his work seem incompatible with the overall spirit of Symbolism. A close look is taken at these characteristics. They are weighed against typical characteristics of Symbolism. A number of common traits are discovered. Following this, a study of Van Wyk Louw’s utterances in his prose works is undertaken to establish the extent of his knowledge of the works of Symbolists and of Symbolism as such, The unfolding history of his contact with their work and with Symbolism is traced. Some revealing relations are uncovered. Having established a number of definite Symbolist traits in his work, his poetical oeuvre is projected against the set of fundamental characteristics of Symbolism as a phenomenon identified by S. Dresden in his book Symbolisme (1980). Seen at against this background, the range of symbolist features in his work shows up clearly. The conclusion reached is that Van Wyk Louw so thoroughly absorbed those characteristics of Symbolism that corresponded with his own creative personality that they have blended almost imperceptibly with the rest of his oeuvre, thereby creating the impression that they are fully native to his work.
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Tsareva, Nadezhda A. "The Idea of Russian Symbolism about the Synthesis of Cultural Forms in the Context of Postmodern Culture." ICONI, no. 1 (2021): 126–36. http://dx.doi.org/10.33779/2658-4824.2021.1.126-136.
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The relevance of the topic is due to the attention to trends in the development of culture. The synthesis of cultural forms is one of the important factors in the dynamics of culture. The teaching of Russian symbolism about the synthesis of cultures was analyzed in the scientifi c literature of the entire twentieth century. The novelty of the research is to compare the idea of art synthesis in the early twentieth and twenty-fi rst centuries. Two aspects of the idea of synthesis are considered: 1) the relevance of the idea of art synthesis in the postmodern era; 2) music and the visual series as organizing centers of art synthesis in the era of information technology. The purpose of this article is to examine the teaching of Russian symbolism about the integration of various forms of art and the features of synthesis in the postmodern era. The idea of integrating cultural forms was one of the key elements in Russian symbolism at the beginning of the twentieth century and was interpreted as a real prospect for the development of culture. In a broad sense, synthesis in symbolism meant the integrity of life, the integration of all spheres of human activity, the “organic connection” of cultures of the past and present. The synthesis can be realized on the basis of the art of symbolism, which can create a new culture. The synthesis of arts was understood as the beginning of the formation of a new culture. The core of the synthesis of arts, the symbolists saw music. Postmodern art is characterized by synthetism. Computer and information technologies create new forms of synthetic media art. The video series becomes the center of integration construction of postmodern audiovisual culture forms. The symbolist idea of the synthesis of arts as the beginning of cultural change in the postmodern era remains a utopian project. But the creation of new art forms in postmodern culture i s based on integration. New technologies are becoming a factor that determines the specifi cs of the synthesis of arts and infl uences the dynamics of culture. Both in Russian symbolism and in modern art, the goal of art synthesis is to present an integral image of the world, to form a system of worldview attitudes.
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Ryabchenko, V. D. "The Evolution of Symbolist Ideas in the Zolotoe Runo Magazine." Concept: philosophy, religion, culture 4, no. 3 (September 28, 2020): 158–67. http://dx.doi.org/10.24833/2541-8831-2020-3-15-158-167.
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The article treats the role art magazine Zolotoe runo played in history of symbolist’s theoretical ideas. By 1906, symbolism as a philosophical and aesthetic movement enters a crisis stage (and, then, a renaissance) — the pioneering movement has become utterly formal, tendentious, and has even acquired public recognition, which contradicts the modernist spirit. Zolotoe runo turns into a platform for the adversaries of outdated, decadent or individual symbolism, changing the symbolist nature and landscape. V. F. Khodasevich suggests that not only hasn’t symbolism been yet studied, but it also doesn`t seem to have been even read. This phenomenon and its notion deserve proper research. The scientific community’s interest in this movement is growing, as the importance of symbolism comes to light, and it becomes more evident that it was not only a milestone in history, but it also predetermined many trends in the development of culture and art up to the present day. Apart from that, the extreme heterogeneity within the symbolist movement and its paradoxical and unexpected metamorphoses are rarely understood. Nonetheless, through the analysis of such magazines as Zolotoe runo, and by drawing upon the research of cultural scientists, art historians and literary critics, we can clarify the features of symbolism, contradictory and holistic at the same time.
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Blatchford, Ian. "Symbolism and discovery: eclipses in art." Philosophical Transactions of the Royal Society A: Mathematical, Physical and Engineering Sciences 374, no. 2077 (September 28, 2016): 20150211. http://dx.doi.org/10.1098/rsta.2015.0211.
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There is a fascinating tradition of depicting solar eclipses in Western art, although these representations have changed over time. Eclipses have often been an important feature of Christian iconography, but valued as much for their biblical significance as for the splendour of the physical event. However, as Western culture passed through the Renaissance and Enlightenment the depictions of eclipses came to reflect new astronomical knowledge and a thirst for rational learning well beyond the confines of the church and other elites. Artists also played a surprisingly important role in helping scientists in the nineteenth century understand and record the full phenomena of an eclipse, even as the advent of photography also came to solve a number of scientific puzzles. In the most recent century, artists have responded to eclipses with symbolism, abstraction and playfulness. This article is part of the themed issue ‘Atmospheric effects of solar eclipses stimulated by the 2015 UK eclipse’.
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Stoian, S. P. "THE SYMBOLISM OF THE VISUAL IMAGE IN THE PHILOSOPHICAL CONCEPTIONS OF E. CASSIRER AND C. LANGER: THE CULTURAL CONTEXT." UKRAINIAN CULTURAL STUDIES, no. 1 (2017): 52–55. http://dx.doi.org/10.17721/ucs.2017.1.11.
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It’s mentioned that the European atmosphere of increased interest in the problems of symbol and symbolism in the cultural space, giving rise in the second half of the XIX century to the registration of symbolism in art direction also contributes to a number of philosophical studies to the rethinking of the functioning of the cultural sphere, as well asthe whole of human existence from the standpoint of symbolism.A powerful concept that gives us an understanding of the global symbolic basis of culture is the theory of E. Cassirer, which he outlines in his work "The Philosophy of symbolic forms", expanding these issues infurther series of works collected under the title "An Essay on Man". Cassirer’s views are one of the main methodological foundations in our research, because the human culture has deeply symbolic character and consists of various symbolic forms, among which art takes a special place. Culture is not something predetermined; it is created by a person who is gradually separated from the natural world precisely because of its ability for continuous production of symbols. Along with the myth Cassirer distinguished such symbolic forms as language, art, science, through which the essential components of the symbolic reality of man are also produced. In work "Philosophy of Symbolic Forms", the art is mentioned in the context of consideration of the specificity of these symbolic realms and researcher focuses on myth, language and the problem of scientific knowledge. The philosopher indicates the communicative function of art, which becomes extremely important in the twentieth century in the context of the active involvement of the viewer in the process of co-creation. One of the main characteristics of symbolism about art that it distinguishes the concept from the previous Cassirer's symbolic concepts, particularly medieval, in his opinion, that art is really symbolic, but the symbolism of art should be understood not in transcendental but immanent sense. S. Langer in "Philosophy in a new key: A Study in the Symbolism of Reason, Rite, and Art", continuing the Cassirer's line on the recognition of the symbolic nature of human existence and the view of man as the "symbolic animal", along with an analysis of the symbolism oflanguage, which it defines as discursive, consider the symbolism of visual forms, which he calls presentations, or rediscussion, referring to him the sphere of art. Analyzed concepts demonstrate strong scientific interest to the question of symbolism in human culture, and emphasize the relevance of treatment to this issue.
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Dubey, Kumud. "PLANT SYMBOLISM IN PAINTING." International Journal of Research -GRANTHAALAYAH 7, no. 11 (November 30, 2019): 92–94. http://dx.doi.org/10.29121/granthaalayah.v7.i11.2019.3707.
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The great flower artists have been those who have found beauty in truth, who have understood plants scientifically and who have yet seen and described them with eye and hand of the artist. Plants, flowers and other foliage symbolize emotions, ideas and actions. Each plant has its own meaning. Painting art and plant illustration is beneficial for modern society because nature inspiring art and art preserving nature.
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Mnich, Ludmila. "THE GOSPEL TRADITION OF NUMBER SYMBOLISM IN TWENTIETH-CENTURY RUSSIAN POETRY." Проблемы исторической поэтики 19, no. 1 (February 2021): 328–62. http://dx.doi.org/10.15393/j9.art.2021.9142.
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The article discusses the issues of studying and interpreting number symbolism in a literary work and characteristics of gospel number symbolism in the Christian context. In 20th-century Russian literature, the Christian tradition had a decisive impact on shaping the meaning of number symbolism. An important feature of the Christian symbolism of numbers is the correlation of number symbolism with two spheres, which can be designated as “positive” (sacral) and “negative” (sinful). The author proposes a methodology for interpreting number symbolism, which comprises three stages: 1) a description of the numbers in a literary text, 2) the correlation of these numbers with the tradition of number symbolism, 3) the interpretation of the meaning of number symbolism, which is an integral part of literary work. The article also distinguishes between two concepts — that of the number image and of the image of number, and substantiates the differences in interpretation of such images. Theoretical notions are supported by the interpretation of number symbolism in the poems of Boris Pasternak, Zinaida Gippius and Alexander Blok, where it is presented explicitly. Other images, motifs and concepts presented in the literary works augmented and added complexity to the tradition of gospel number symbolism in the poems of these authors.
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AKDENİZ, Defne. "OYSTER SYMBOLISM IN THE ART OF PAINTING." International Journal of Social Humanities Sciences Research (JSHSR) 4, no. 10 (January 1, 2017): 339–54. http://dx.doi.org/10.26450/jshsr.64.
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Barris, Michael C. "Color and Meaning: Art, Science, and Symbolism." Optometry and Vision Science 77, no. 1 (January 2000): 10. http://dx.doi.org/10.1097/00006324-200001000-00007.
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Simon, R. M. "The symbolism of style: art as therapy." Child Language Teaching and Therapy 8, no. 2 (June 1992): 224–25. http://dx.doi.org/10.1177/026565909200800216.
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Willard, Christopher. "Color and meaning: Art, science, and symbolism." Color Research & Application 25, no. 5 (2000): 382–84. http://dx.doi.org/10.1002/1520-6378(200010)25:5<382::aid-col12>3.0.co;2-s.
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Arnheim, rudolf. "The symbolism of style: Art as therapy." Arts in Psychotherapy 20, no. 4 (January 1993): 347–48. http://dx.doi.org/10.1016/0197-4556(93)90069-e.
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El Weshahy, Mofida, and Radwa Omar. "Snake's symbolism in Coptic and Islamic Art." Journal of Association of Arab Universities for Tourism and Hospitality 19, no. 3 (December 1, 2020): 291–316. http://dx.doi.org/10.21608/jaauth.2021.64221.1141.
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Mankovskaya, Nadezda Borisovna. "Narcissus in a mirror image. Aesthetics of André Gide’s symbolism." Культура и искусство, no. 4 (April 2020): 71–84. http://dx.doi.org/10.7256/2454-0625.2020.4.31968.
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The subject of this research is the fundamental aesthetic problematic in the symbolist philosophy of art of André Gide. The author examines such mainstream themes as the concept of artistic symbol, categories of the beautiful, tragic and heroic, interrelation of art and nature, specificity of theatrical aesthetics. In his works, Gide brings to life the ideas of subjective, solipsistic symbolism, when symbol ingratiates with a hieroglyph that depicts inner world of the artist in a creative form, his subjective experiences, dreams and reverie, while the external sensible world is interpreted as illusory, appears as combination of senses, or is left as side as nonexistent. The main conclusion of the conducted study consists in a statements that in the period of symbolism André Gide was sure that illusory character was extraneous to art. Disregarding the external, art must refer to the profound truth, heroic beginning of human personality. Emphasis is made on infiltration into the spheres of esoteric, mystical and spiritual. The article analyses André Gide’s “Treatise on Narcissus (The Theory of Symbol”), in which such worldview found its programmatic expression.
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Bychkov, Victor. "Certain aesthetic aspects of art of the Symbolists." Философия и культура, no. 2 (February 2020): 50–65. http://dx.doi.org/10.7256/2454-0757.2020.2.32137.
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This article is dedicated to examination of the main creative motifs of the artists of Symbolism: eternal femininity, living landscape, mythological and religious images in their not uncommon intersection in a single artwork and expressed by fine artistic means. The goal is set to demonstrate how such pointers as Maurice Denis, Odelon Redon, Gustave Moreau, Franz von Stuck and Mikhail Vrubel, using the means of artistic reflection of the listed thematic lines, were able to create the unique symbolic images. Special attention is given to the symbolist specificity of creative expression, embrace of the metaphysical bases of the depicted. Such approach allowed determining the exquisite harmony of landscape and female images (Denis); initiation of the mystical and unknown in lilac-purple twilight demonic spirituality of the night landscape and artistic expression of the demonic itself (Vrubel); demonstration that being charmed by the mystical, embrace of the abstract origin of landscape lead the work with a religious theme to the expression of mystical elements of being (Redon); while combination of classicist clarity of the image with symbolist mystery and abstract picturesqueness creates a myth itself as an increment of the profound sacral nonverbal knowledge (Moreau).
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Meisel, Martin. "Seeing It Feelingly: Victorian Symbolism and Narrative Art." Huntington Library Quarterly 49, no. 1 (January 1986): 67–92. http://dx.doi.org/10.2307/3817192.
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Zlatkova, Lуuba. "RHYTHM AND SYMBOLISM IN THE FOLK MUSIC ART." Education and Technologies Journal 10, no. 2 (August 1, 2019): 244–50. http://dx.doi.org/10.26883/2010.192.1709.
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Vojvodić Balaž, Violeta. "Monetary Symbolism: Art as a Deposit of Value." AM Journal of Art and Media Studies, no. 20 (October 15, 2019): 137. http://dx.doi.org/10.25038/am.v0i20.333.
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MONEY – a unit of account, a deposit of value, and a medium of exchange – formally evolved from grain, precious metal, cheap paper, to state-of-the-art digital accounting records managed by artificial intelligence. Although the economists of the 19th century believed in its neutrality, money is an ambiguous socio-economic phenomenon which serves as a political tool and a measure of value even if its own value is volatile. The stamp of authority marked the symbolization of money as a cultural artifact: the character of a ruler, a symbol, or an inscription on the coin came to be a signifier of value. Accordingly, the financial system raised artistic concerns when money began to be an abstraction, i.e., a symbolic paper which acquires legitimacy via social consensus and constructs its value on the underlying commodity or the performances of the economic system. Starting from the similarities between Artistic and Monetary simulacrum and the fact that artwork functions as a deposit of cultural and financial value, this paper will discuss the artistic use of monetary symbolism from the early examples of satirical prints in The Great Mirror of Folly (1720) triggered by the speculation with one of the first European official paper currencies, to Duchamp’s art experiments with the securities and contemporary art research practice based on financial aesthetics. Article received: April 5, 2019; Article accepted: July 6, 2019; Published online: October 15, 2019; Original scholarly paperHow to cite this article: Vojvodić Balaž, Violeta. "Monetary Symbolism: Art as a Deposit of Value." AM Journal of Art and Media Studies 20 (2019): 137-147. doi: 10.25038/am.v0i20.333
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Balter, M. "ORIGINS: On the Origin of Art and Symbolism." Science 323, no. 5915 (February 6, 2009): 709–11. http://dx.doi.org/10.1126/science.323.5915.709.
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Wyckoff, Don G. "Images on shell: Spiro symbolism and ceremonial art." Reviews in Anthropology 12, no. 4 (September 1985): 329–37. http://dx.doi.org/10.1080/00988157.1985.9977748.
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MalborgKim. "Art Nouveau Style Symbolism in Loie Fuller's Dance." Korean Journal of Dance Studies 36, no. 36 (May 2012): 1–18. http://dx.doi.org/10.16877/kjds.36.36.201205.1.
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Morkoç, Selen. "ART HISTORY AND ARCHITECTURAL SYMBOLISM: A Hermeneutical Critique." Architectural Theory Review 8, no. 2 (November 2003): 124–33. http://dx.doi.org/10.1080/13264820309478489.
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Petrova, Stefka, and Marian Petrov. "Phytonymic Symbolism in Bulgarian and Russian Folk Art." Cultural and Historical Heritage: Preservation, Representation, Digitalization 5, no. 2 (2019): 125–29. http://dx.doi.org/10.26615/issn.2367-8038.2019_2_013.
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The report examines the anthropologized and other semantic and connotative loads of the names of some plants (wormwood and oregano) in Bulgarian and Russian folk art. The topic is related to the comparative study of a cultural heritage of the two nations. In recent years, linguistics in the Bulgarian and Russian languages has increased research in this direction. An example of developments in both languages is the recent research by Anna Angelova. Keywords: folk art, phytonymic symbolism, linguistics, Bulgarian, Russian
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Kokkinen, Nina. "The art of mystification: esotericism differentiated in the definition of Finnish symbolism." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 98–111. http://dx.doi.org/10.30674/scripta.67330.
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This article focuses on Sarajas-Korte’s definitions that proved to be so significant to Finnish art history. In spite of the fact that her research still represents the most extensive and profound work on Finnish Symbolism, the aim here is to question some of her definitions and categorizations. Most of her concepts are puzzling, since she tends to use them in several different ways. One example of her conceptualizations is the way she uses the word esotericism and its derivatives. First of all, she seems to associate esotericism with secrecy and things hidden—in other words she follows the definition created already by the ancient Greeks. Secondly, she fuses esotericism with Symbolism as she herself defines it; hence Symbolist art is grounded on the ‘esoteric conceptions of symbols’. She also uses the word esotericism as though it would reflect the spirit of an age, as she writes for example about ‘the esoteric youth’ of the time. In addition to these three meanings, Sarajas-Korte seems to understand esotericism also by means of tradition. Her view of the esoteric tradition, however, is quite inclusive, since it seems to contain everything from the secret societies of Joséphin Péladan to the stories of the Bible and the Ramayana.
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Mankovskaya, Nadezhda B. "Maurice Maeterlinck’s Philosophy of Art." Journal of Flm Arts and Film Studies 10, no. 1 (March 15, 2018): 76–90. http://dx.doi.org/10.17816/vgik10176-90.
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In the article the key ideas of Maurice Maeterlincks philosophy of art, inspired by the spirit of German idealism, European Romanticism and also mysticism and occultism are considered. On this basis his own original philosophical-aesthetic and artistic views which have laid down in a basis of philosophy of art of symbolism crystallize. The main problems interesting for Maeterlinck in this sphere are metaphysics of art and its philosophical-aesthetic aspects: silence, hidden, destiny, external and internal, madness, mystical ecstasy; essence of artistic image and symbol in art; aesthetic categories of beauty, sublime, tragical, comic; aesthetic ideal; nature of art novelty; relations between aesthetics and ethics. Artisticity, symbolization in art, suggestion, idealization, spirituality as the main attributes of authentic art, stylized poetic generalizations, laconism of a plot - these are the basis of Maeterlincks poetic world and his art-aesthetic principles which have become the art base for symbolist philosophy. Maeterlinck paid special attention to the art-aesthetic aspects of the art of theatre connected with creative credo of the playwright, his skill. He was also deeply engaged into exploration of the art influencing power as well as questions of aesthetic perception, empathies, and art hermeneutics. The major thrust of his philosophical-aesthetic research was that of an expectance of the approaching era of great spirituality and supreme mission of the artist-theurgist in it - in this respect Maeterlinck going his way, had a lot of common with the ideas of Paul Claudel, let alone representatives of Russian theourgistic aesthetics. In his poeticized meditations over the future of artistic culture Maeterlinck quite often acts as a teacher of life and, like described by him bees, collecting honey of hopes.
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Bragina, Natalia, and Vladislav Stepanov. "PHILOSOPHICAL INTERPRETATION OF SYMBOLISM OF ČIURLIONIS’ PAINTINGS." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 4 (May 25, 2018): 360–71. http://dx.doi.org/10.17770/sie2018vol1.3196.
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The art of M.-K. Čiurlionis is unique and at the same time emblematic of the culture of the art nouveau period. A deep connection of his art to Lithuanian folklore was combined with his fascination with European philosophical trends of the turn of the 19th - 20th centuries. The aim of this article is to identify the cross-cutting themes (leitmotifs) in the artist’s works and, with the help of this, to reveal the philosophical basis of his works. The methods of research are the study and analysis of both individual Čiurlionis’ paintings and his artistic production in general, as well as the analysis of the literature devoted to his works. As the result, two groups of leitmotifs were identified in the Čiurlionis’ paintings: a) figurative themes; and b) non-figurative themes (up to complete abstraction). Analysis of the meanings of these themes and of their influence on the content of the paintings shows that concrete figurative images (themes of kings, bird, hand, and castle) are associated with Lithuanian folklore. Semi-abstract and abstract images (chaos, glance, gesture, and beauty) reveal the connection between the art of Čiurlionis and European philosophy, from Plato's ideas to Nietzscheism and mystic-visionary movements of the early 20th century. Revealing the philosophical basis of his paintings makes it possible to simultaneously review the artist’s entire work in the context of culture of art nouveau, understand this culture more deeply, and thus get a better understanding of some important phenomena of our time.
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Stoian, S. P. "EUROPEAN CODES OF CONTEMPORARY UKRAINIAN SYMBOLISM." UKRAINIAN CULTURAL STUDIES, no. 1 (6) (2020): 94–98. http://dx.doi.org/10.17721/ucs.2020.1(6).18.
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The article analyzes the specifics of contemporary Ukrainian symbolism in visual art in the context of a relationship with the European tradition. By drawing parallels between contemporary works by Ukrainian authors and symbolic images created in different historical periods of European culture from ancient times to nowadays, their deep kinship in their motives and meanings is demonstrated. This indicates that modern Ukrainian symbolism, on the one hand, is organically included in the European tradition, and on the other hand, contains unique, authentic features inherent in Ukrainian culture. Numerous works by contemporary Ukrainian authors, close to the idea of creating images, far from the principles of realism, images. It always hides multilayered, undiscovered meanings, testifies to the significant relevance of symbolism in contemporary art. At this stage of development, it demonstrates a crisis of form and radical conceptuality, in contrast to which artists are beginning to develop an interest in deeper, meaningful and multi-vector artistic images. It is noted that human is immersed in the world of symbols from birth, and it is this ability to symbolize even in primitive times begins to distinguish it from the animal world, because only human consciousness can create a symbolic space of culture. Art is also born in the bosom of symbolism because even the first rock paintings contain symbolic and mythological meanings. After all, man can see in the image of a tree, not just a plant that is a source of food or shelter, but a symbol of the universe, which combines three levels of the universe: underground, earthly and celestial. Symbolism is a much broader phenomenon than just an artistic direction, because the desire to generate symbolic images in art was present in all periods of human development, retreating to the periphery in times of powerful rationalization of culture and returning to the forefront of appealing to transcendent, irrational, unconscious of our existence. Only by conducting a thorough analysis of this phenomenon from the birth of art in primitive times, going through all stages of development of European culture, we can fully understand the origins, specifics and relationship of modern Ukrainian symbolism with European tradition, as well as its authenticity and originality. It distinguishes the phenomenon from all that has already been created in the space of visual art.
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Namono, Catherine. "Pongo symbolism in the geometric rock art of Uganda." Antiquity 85, no. 330 (November 2011): 1209–24. http://dx.doi.org/10.1017/s0003598x00062013.
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In this paper the author places the rock art of Uganda in context. It probably belongs to the Late Stone Age period to the Holocene and its symbolism may be interpreted in the light of later belief systems recorded amongst the historical Pygmy people. Pongo is the bark cloth used to make the distinctive loin cloths of men and aprons of women. Pongo are probably depicted in the rock art to evoke the fecundity of ndura, linking the real and supernatural within the Pygmy cosmos.
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Tanner, Jeremy J. "Art as Expressive Symbolism: Civic Portraits in Classical Athens." Cambridge Archaeological Journal 2, no. 02 (October 1992): 167. http://dx.doi.org/10.1017/s0959774300000573.
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Lu, Jingqi, and Hyung-Gi Kim. "Symbolism and Metaphors of Art-focusing on Video Works." TECHART: Journal of Arts and Imaging Science 5, no. 2 (May 31, 2018): 17–20. http://dx.doi.org/10.15323/techart.2018.05.5.2.17.
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GAIDAMAVICIUTE, Ona. "BIRD SYMBOLISM IN LITHUANIAN (BALTIC) FOLKLORE AND FOLK ART." Ethnology Notebooks 151, no. 1 (February 22, 2020): 109–16. http://dx.doi.org/10.15407/nz2020.01.109.
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Avner, Uzi, Liora Kolska Horwitz, and Wayne Horowitz. "Symbolism of the ibex motif in Negev rock art." Journal of Arid Environments 143 (August 2017): 35–43. http://dx.doi.org/10.1016/j.jaridenv.2016.11.009.
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Whitley, David S. "Shamanism and Rock Art in Far Western North America." Cambridge Archaeological Journal 2, no. 1 (April 1992): 89–113. http://dx.doi.org/10.1017/s0959774300000494.
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Ethnographic data on the production of rock art in far western North America - the historic hunter-gatherer cultures of California and the Great Basin - are reviewed and analyzed to identify widespread patterns in the origin and, in certain cases, symbolism of the late prehistoric/historical parietal art of this region. These data, collected in the first few decades of this century by a variety of ethnographers, suggest only two origins for the art: production by shamans; and production by initiates in ritual cults. In both instances, the artists were apparently depicting the culturally-conditioned visions or hallucinations they experienced during altered states of consciousness. The symbolism of two sites, Tulare-19 and Ventura-195, is considered in more detail to demonstrate how beliefs about the supernatural world, and the shaman's relationship to this realm, were graphically portrayed.
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Oboladze, Tatia. "The Myth of the City in the French and the Georgian Symbolist Aesthetics." International Journal of Social Sciences and Humanities Invention 5, no. 3 (March 16, 2018): 4519–25. http://dx.doi.org/10.18535/ijsshi/v5i3.07.
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“Modern Art is a genuine offspring of the city… the city created new images, here the foundation was laid for the literary school, known as Symbolism…The poet’s consciousness was burdened by the gray iron city and it poured out into a new unknown song” (Tabidze 2011: 121-122), - writes Georgian Symbolist Titsian Tabidze in his program article Tsisperi Qantsebit (With Blue Horns). Indeed, in the Symbolist aesthetics the city-megalopolis, as a micro model of the material world, is formed as one of the basic concepts.
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Corrigan, John Michael. "The American Art of Memory." Religion and the Arts 25, no. 1-2 (March 24, 2021): 70–98. http://dx.doi.org/10.1163/15685292-02501003.
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Abstract This article provides a genealogy of the architectural figuration of human cognition from the ancient world to Renaissance Europe and, finally, to the American Renaissance where it came to possess a striking cultural and literary potency. The first section pursues the two-fold task of elucidating this archetypal trope for consciousness, both its ancient moorings and its eventual transmission into Europe. The second section shows that three of the most prominent writers of the American Renaissance—Ralph Waldo Emerson, Henry David Thoreau, and Nathaniel Hawthorne—engaged this mystically inspired architectonic symbolism, employing far older techno-cultural suppositions about interior space. I thereby offer an account of the intellectual and spiritual heritage upon which Romantic writers in the United States drew to articulate cognitive interiority. These Romantics did more than value creativity in contradistinction to Enlightenment rationalism; they were acknowledging themselves as recipients of the ancient belief in cosmogenesis as self-transformation.
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Duran, Jane. "The Nagaraja: Symbol and Symbolism in Hindu Art and Iconography." Journal of Aesthetic Education 24, no. 2 (1990): 37. http://dx.doi.org/10.2307/3332783.
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Marino, Maria Fernanda García. "Carthusian symbolism in Architecture and Art: San Lorenzo of Padula." Resourceedings 2, no. 3 (November 12, 2019): 76. http://dx.doi.org/10.21625/resourceedings.v2i3.629.
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The aim of this contribution is to demonstrate through the study of the concrete example of the Charterhouse di San Lorenzo in Padula (Province of Salerno, Italy) how and to what extent, the utopian value of the spirituality of the Carthusian monks - inspired by the model of the Desert Fathers and the Church of primitive Christianity, devoted to the practices of strict enclosure, of rigorous abstinence, of meditation, of contemplation and of prayer - has affected the definition and development of a specific iconography; both for what concerns the figurative arts, which have as a milestone the theme of martyrdom and angels (the creatures closest to God), present within the monasteries of the order, both for what interests the architectural structure of buildings. Always the same as themselves, especially for the design, distribution and function of the spaces, which as a whole and in particular, they reflect, strictly and everywhere, the immutability of the Carthusian Rule, never changed since the foundation of the order in 1084. Following the model of the first monastery, built on the Chartreuse massif, in Grenoble (France), made by St. Bruno of Cologne, new settlements were erected and spread throughout Europe, with an exponential growth that does not suffer interruptions until the end of eighteenth century and that, left a deep and unequivocal cultural mark in the territory on which they extended. The Charterhouse model, a kind of Earthly Jerusalem like an imitation of the Celestial Jerusalem, can be well included in the universe of utopian architecture, but of the possible ones, where spirituality became tangible reality and where the sacredness of space conceived and built by the monks puts us in touch today the man with sensitive and perceptible experience, the so-called hierophany.
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Gudimova, Svetlana. "The symbolism of the temple art of the Kievan Rus." Herald of Culturology, no. 2 (2019): 48–77. http://dx.doi.org/10.31249/hoc/2019.02.01.
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Kuznetsova, O. "The problem of understanding meanings in the art of symbolism." Bulletin of the South Ural State University Series «Social Sciences and the Humanities» 19, no. 4 (2019): 66–70. http://dx.doi.org/10.14529/ssh190409.
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Namono, Catherine. "Dumbbells and circles: Symbolism of Pygmy rock art of Uganda." Journal of Social Archaeology 12, no. 3 (October 2012): 404–25. http://dx.doi.org/10.1177/1469605312455761.
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Kadurina, A. O. "SYMBOLISM OF ROSES IN LANDSCAPE ART OF DIFFERENT HISTORICAL ERAS." Problems of theory and history of architecture of Ukraine, no. 20 (May 12, 2020): 148–57. http://dx.doi.org/10.31650/2519-4208-2020-20-148-157.
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Background.Rosa, as the "Queen of Flowers" has always occupied a special place in the garden. The emergence of rose gardens is rooted in antiquity. Rose is a kind of “tuning fork” of eras. We can see how the symbolism of the flower was transformed, depending on the philosophy and cultural values of society. And this contributed to the various functions and aesthetic delivery of roses in gardens and parks of different eras. Despite the large number of works on roses, today there are no studies that can combine philosophy, cultural aspects of the era, the history of gardens and parks with symbols of the plant world (in particular roses) with the identification of a number of features and patterns.Objectives.The purpose of the article is to study the symbolism of rosesin landscape gardening art of different eras.Methods.The historical method helps to trace the stages of the transformation of the symbolism of roses in different historical periods. The inductive method allows you to move from the analysis of the symbolism of roses in each era to generalization, the identification of patterns, the connection of the cultural life of society with the participation of roses in it. Graph-analytical method reveals the features of creating various types of gardens with roses, taking into account trends in styles and time.Results.In the gardens of Ancient Greece, the theme of refined aesthetics, reflections on life and death dominated. It is no accident that in ancient times it was an attribute of the goddesses of love. In antiquity, she was a favorite flower of the goddess of beauty and love of Aphrodite (Venus). In connection with the legend of the goddess, there was a custom to draw or hang a white rose in the meeting rooms, as a reminder of the non-disclosure of the said information. It was also believed that roses weaken the effect of wine and therefore garlands of roses decorated feasts, festivities in honor of the god of winemaking Dionysus (Bacchus). The rose was called the gift of the gods. Wreaths of roses were decorated: statues of the gods during religious ceremonies, the bride during weddings. The custom of decorating the floor with rose petals, twisting columns of curly roses in the halls came to the ancient palace life from Ancient Egypt, from Queen Cleopatra, highlighted this flower more than others. In ancient Rome, rose gardens turned into huge plantations. Flowers from them were intended to decorate palace halls during feasts. In Rome, a religious theme was overshadowed by luxurious imperial greatness. It is interesting that in Rome, which constantly spreads its borders, a rose from a "female" flower turned into a "male" one. The soldiers, setting out on a campaign, put on pink wreaths instead of helmets, symbolizing morality and courage, and returning with victory, knocked out the image of a rose on shields. From roses weaved wreaths and garlands, received rose oil, incense and medicine. The banquet emperors needed so many roses, which were also delivered by ships from Egypt. Ironically, it is generally accepted that Nero's passion for roses contributed to the decline of Rome. After the fall of the Roman Empire, rose plantations were abandoned because Christianity first associated this flower with the licentiousness of Roman customs. In the Early Middle Ages, the main theme is the Christian religion and roses are located mainly in the monastery gardens, symbolizing divine love and mercy. Despite the huge number of civil wars, when the crops and gardens of neighbors were violently destroyed, the only place of peace and harmony remained the monastery gardens. They grew medicinal plants and flowers for religious ceremonies. During this period, the rose becomes an attribute of the Virgin Mary, Jesus Christ and various saints, symbolizing the church as a whole. More deeply, the symbolism of the rose was revealed in Catholic life, when the rosary and a special prayer behind them were called the "rose garden". Now the rose has become the personification of mercy, forgiveness, martyrdom and divine love. In the late Middle Ages, in the era of chivalry, roses became part of the "cult of the beautiful lady." Rose becomes a symbol of love of a nobleman to the wife of his heart. Courtesy was of a socially symbolic nature, described in the novel of the Rose. The lady, like a rose, symbolized mystery, magnificent beauty and temptation. Thus, in the Late Middle Ages, the secular principle manifests itself on a par with the religious vision of the world. And in the Renaissance, the religious and secular component are in balance. The theme of secular pleasures and entertainments was transferred further to the Renaissance gardens. In secular gardens at palaces, villas and castles, it symbolized love, beauty, grace and perfection. In this case, various secret societies appear that choose a rose as an emblem, as a symbol of eternity and mystery. And if the cross in the emblem of the Rosicrucians symbolized Christianity, then the rose symbolized a mystical secret hidden from prying eyes. In modern times, secular life comes to the fore, and with it new ways of communication, for example, in the language of flowers, in particular roses. In the XVII–XVIII centuries. gardening art is becoming secular; sesame, the language of flowers, comes from Europe to the East. White rose symbolized a sigh, pink –an oath of love, tea –a courtship, and bright red –admiration for beauty and passionate love [2]. In aristocratic circles, the creation of lush rose gardens is in fashion. Roses are actively planted in urban and suburban gardens. In modern times, rose gardens carry the idea of aesthetic relaxation and enjoyment. Many new varieties were obtained in the 19th century, during the period of numerous botanical breeding experiments. At this time, gardening ceased to be the property of the elite of society and became publicly available. In the XX–XXI centuries. rosaries, as before, are popular. Many of them are located on the territory of ancient villas, palaces and other structures, continuing the tradition.
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Silverman, Willa Z. "Esthetic Languages of the Book in Fin-de-Siècle France: Japonisme, Symbolism, and Art Nouveau in the Private Library of Henri Vever." Quaerendo 48, no. 3 (October 22, 2018): 179–205. http://dx.doi.org/10.1163/15700690-12341410.
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Abstract The private diaries written between 1898 and 1901 by the French jeweler, art collector, and bibliophile Henri Vever (1854-1942) provide fresh evidence about how important late-nineteenth century esthetic ‘languages’ (japonisme, Symbolism, Art Nouveau) were appropriated by artists committed to renewing the decorative arts; the diaries also address the meaning and status of books. For Vever, his extensive collection of Japanese pattern albums served, above all, a utilitarian function, as design primers and sources of information about printing and engraving techniques for craft modernizers. At the same time, included in the physical space of his ‘Japanese library’ and in line with Symbolist esthetics, Japanese books were, to Vever, suggestive bibelots, whose evocative powers were enhanced through inclusion in harmonious decors. Vever’s experiments in Art Nouveau book design, finally, reveal his additional conception of the book as both surface to be decorated and space of artistic collaboration underscoring the equality of all arts.
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Prokhorenkova, Svetlana. "Color Symbolism in the Works by Raphael and Mozart." Bulletin of Baikal State University 30, no. 2 (June 11, 2020): 195–204. http://dx.doi.org/10.17150/2500-2759.2020.30(2).195-204.
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Color symbolism in the works by Raphael and Mozart has not been studied thoroughly enough yet due to the complexity of this topic. The basis for the analysis of Raphael’s and Mozart’s creative approaches was G.V. Chicherin’s method, aimed at revealing common and different aspects in them. The researcher has discovered internal relations between works of various kinds of art, between art and philosophy more than once. Famous poets and composers (A. Pushkin, J.W. Goethe, F. List) and also art experts and philosophers have studied Raphael’s and Mozart’s creative ideas and wrote fundamental works dedicated to various aspects of the artist’s and composer’s artwork. According to J.W. Goethe’s and F. List’s studies, Raphael’s and Mozart’s creations appear to be congenial. Romantic poets and artists took up Goethe’s and List’s ideas and developed them in their own fashion. E.T.A. Hoffmann was the first to pay attention to color symbolism in Mozart’s works, and the coloration of Raphael’s paintings influenced K. Bryullov. In the 20th century, G.V. Chicherin and H. Abert made their contribution to investigating a possible interrelation between Raphael’s and Mozarts’ works of art. In the article, the author considers an interpretation of the color on the fresco «The School of Athens» by Raphael and also in the songs and operas by Mozart.
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Vorova, T. P., N. V. Pidmogylna, and O. I. Romanova. "Short Excursus into the History of the Russian Symbolism Origin." International Letters of Social and Humanistic Sciences 63 (November 2015): 151–217. http://dx.doi.org/10.18052/www.scipress.com/ilshs.63.151.
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Being well-known nowadays as the Silver Age of Russian literature, Russian symbolism is an extraordinary phenomenon of spiritual life at the end of the 19th – beginning of the 20thcenturies. This essay aims to study the appearance and development of Russian symbolism as a result of revaluation of cultural wealth in philosophy / art and stimulation of the appropriate rise of the certain aesthetic systems which were embodied in the literary works of that period. The current study introduces a new approach to the origin of this trend and represents the new tendencies in Russian symbolist novels which were beyond the artistic movements of that epoch. The sources of symbolist literature are traced in the principles of esoteric theory and its basic postulates. The results of the investigation and received conclusions are confirmed with the direct textual references from the novels of the writer who proves to be a forerunner of literature with bright mystical orientation.
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Pozdnyakov, E. V. "Philosophical and Aesthetic Components of the Art of the Baroque Style." MGIMO Review of International Relations, no. 3(30) (June 28, 2013): 243–44. http://dx.doi.org/10.24833/2071-8160-2013-3-30-243-244.
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In this paper considers the impact of the historical process of the formation of the Counter- Reformation in the philosophical views of aesthetic expression, symbolism and personification of the Christian temple art of the Baroque
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Moranski, Karen R. "The Prophetie Merlini, Animal Symbolism, and the Development of Political Prophecy in Late Medieval England and Scotland." Arthuriana 8, no. 4 (1998): 58–68. http://dx.doi.org/10.1353/art.1988.0016.
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Hodne, Lasse. "Light Symbolism in Gentile da Fabriano’s Vatican Annunciation." Eikon / Imago 3, no. 2 (September 20, 2014): 33–50. http://dx.doi.org/10.5209/eiko.73395.
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Gentile da Fabriano’s Annunciation in the Vatican Pinacoteca is one of the clearest and most interesting visualizations of a famous metaphor from Medieval hymn literature that compares Mary’s hymen to the glass of a window. The painting uniquely combines three elements: rays of light, a Gothic tracery window, and the shape of the window impressed on the Virgin’s body. Gentile’s painting is the culmination of a development in Tuscan art that can be traced back at least until about 1370. This makes it part of an Italian tradition of visualizing the so-called ut vitrum metaphor that must antedate analogous examples from Flemish art.
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Drakopoulou, Konstantina. "THE GRAFFITI COVERING OF THE NATIONAL TECHNICAL UNIVERSITY OF ATHENS AND ITS POLITICO-CULTURAL SYMBOLISM." ARTis ON, no. 5 (January 4, 2018): 159–67. http://dx.doi.org/10.37935/aion.v0i5.140.
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Artistic activity which violates urban space is based on the aesthetics of vandalism; it underscores the emergence of the artist as a guerrilla fighter and a defacer, reminiscent of art practices developed during the historical and the post-war avant-garde. The intervention of three graffiti artists, who completely covered the southern annex facades of the National Technical University of Athens’ neoclassical building with large-scale black and white abstract patterns in March 2015, can be understood within the framework of trauma theory and destruction art, as explained by the art historian Kristine Stiles.The writers’ choice to intervene in the Athens Polytechnic in the Exarcheia district―both traditional enclaves of political protest―as well as the morphology of the pieces themselves arising from bottom up mutual interactions with no underpinning organising principle, need to be interpreted on the basis of the political model of emergent democracy. The objective of this correlation is to exemplify how the graffiti writers’ self-organizing behaviour during the production of the works can be viewed within the workings of political movements. This brand of politics, the self-organizing of local communities and collectives, may prove to be extremely apt in recognizing and improving troubled domains of community life, especially today when Greeks are facing a traumatic crisis.
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Khachatryan, Armine. "Sound Symbolism and Onomatopoeia." Armenian Folia Anglistika 11, no. 1 (13) (April 15, 2015): 58–64. http://dx.doi.org/10.46991/afa/2015.11.1.058.
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The function, realization and the role of sound-symbolic phenomenon can vary in some languages. The study of sound symbolism and onomatopoeia in Armenian, Russian and English showed that highly expressive forms of language occur not only in daily conversation, advertising, newspapers and magazines, but also in creative literature: children’s poems, stories and great works of art. As a powerful stylistic device they realize an impact upon the reader or listener and evoke certain emotional expressively evaluative reactions. The comparative analysis of this phenomenon demonstrates that the word is heard differently in different cultures.
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Zakariya, Mohamed. "Islam and Art." American Journal of Islam and Society 3, no. 2 (December 1, 1986): 327–30. http://dx.doi.org/10.35632/ajis.v3i2.2758.
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I met Dr. Lois Lamya al Faruqi last March, while I was giving a lectureon Arabic calligraphy at the University of Pennsylvania in Philadelphia. I hadcorresponded with her previously and had been impressed by her graciousnessand her insight into the complex field of Islamic art. Now, here she and herhusband were, and I was pleased to have these bright lights of the Muslimcommunity in my audience. At the end of my remarks, someone asked theinevitable question, "What is the significance, the symbolism of the designsused to highlight a calligraphic piece?" I replied that, while some Islamicdesigns have their origins in the material world, they become abstracted andstylized but do not take on additional symbolic meaning. In other words, Islamicart, at its best, does not depend on visual symbols as clues to its meaning.A flower Wing remains a flower drawing, no matter how abstract it becomes.Dr. Faruqi's was interested in my interpretation and, I think somewhat amused.As she left that evening, I saw a definite twinkle in her eye, and I feltI had found a congenial colleague. Two weeks later, I received an autographedcopy of Islam and Art from her. I never saw her again.I am pleased to have this opportunity to review this volume, Dr. Faruqi'slast published work. Let me make my own position clear: I am neither anacademician nor a genuine scholar of Islamic art. Rather, I approach the subjectas a practitioner; therefore, my interest in Islamic art-and in this book- isat once personal, practical, and professional.Why do the arts of the Muslim peoples-and by arts, I include graphicarts, architecture, crafts, and music -develop with such obvious consistencyfrom people to people, and in such a straight line from their inception to thepresent? This question has baffled scholars for at least a century. Dr. Faruqi'sinsight guides the reader in the direction of a true answer, yet it is an answereach of us must experience for ourselves, through study and contemplation.In short, Dr. Faruqi's answer to this central question is that the arts ofthe Muslim peoples did not develop by chance, but rather, as an attempt toexpress by various media the Quranic doctrine of tawhid, the immense ...