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Wyszukujesz frazę "art paintings" wg kryterium: Wszystkie pola


Wyświetlanie 1-7 z 7
Tytuł:
Obrazy i kolekcje dzieł sztuki u Strabona
Paintings and Art Collections in Strabo’s Geographica
Autorzy:
Ławińska-Tyszkowska, Janina
Szastyńska-Siemion, Alicja
Powiązania:
https://bibliotekanauki.pl/articles/2127712.pdf
Data publikacji:
2007
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Filostrat Starszy
stoicka teoria dzieła sztuki
Strabon
Geographica
Philostratus the Elder
Stoic theory of the work of art
Strabo
Opis:
The article’s premise is a Stoic-based idea of the work of art, featured in the Eikones of Philostratus the Elder. The pair of authors examines the issue of whether, and to what degree, Strabo (himself also an adherent to Stoical philosophy) shares similar views on the work of art, or whether he is partial to the view prevalent in ancient Greece, which consisted in a kind of naïve awe at the execution of ideal likeness (as exemplified, for instance, by the approach of the heroines of Herondas’ mimiambus IV). A thorough analysis of all descriptions of works of art contained in Strabo’s work leads to the conclusion that Strabo’s was not impressed by “barbarians’ art”. In fact, he begins to pay any attention to works of art as late as in Book 8, describing Greece’s sundry lands. Strabo’s views on the work of art fall into the following categories: 1. a mere note of the object combined with a description of its single feature, usually its size; 2. a thoroughgoing description of works of illustrative character (an antique Biblia Pauperum); and 3. a description of peregrinations of works of art after the latter were seized by the Romans. The last category appears to be of particular interest to Strabo, perhaps due to his view that the Greeks were culturally superior to all Romans (see Daniela Dueck, Strabo of Amasia, London and New York, 2000). In conclusion, it appears that Strabo was a dilettante in his reception of the works of art. No element of his views can be construed to prefigure the later Stoic theory of Philostratus the Elder. In Strabo’s work, the works of art serve to adorn the world and to vivify his often very dry geographical descriptions; their existence was made merely to exemplify the superiority of the Greek spirit over the remaining world.
Źródło:
Roczniki Humanistyczne; 2007, 54-55, 3; 65-75
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Recepcja twórczości Francisa Bacona w sztuce polskiej lat sześćdziesiątych i siedemdziesiątych XX wieku. Rozpoznanie wstępne
Reception of Francis Bacon’s Paintings in the Polish Art. Introductory Reconnaissance
Autorzy:
Zychowicz, Karolina
Powiązania:
https://bibliotekanauki.pl/articles/2121221.pdf
Data publikacji:
2009
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
polska sztuka po 1945 roku
malarstwo polskie
rzeźba polska
figuracja
„nowa figuracja”
nouvelle figuration
realizm
pop-art
sztuka zaangażowana
deformacja
groteska
egzystencjalizm
angoisse
Angst
recepcja
intertekstualność
Polish art after 1945
Polish painting
Polish sculpture
figuration
New Figuration
Realism
Pop-art
Engaged Art
deformation
grotesque
existentialism
reception
intertextuality
Opis:
In the mid Sixties New Figuration appeared in Poland. Researchers interested in this chapter of polish art consider the reception of Francis Bacon's paintings as one of the sources of this kind of art. The subject of this article is mainly the painters, whose works show this reception, but also the sculptors. It concentrates on the Sixties and Seventies in Polish painting. At that time in the Polish art we can see a group of artists connected with existentialism. One of the most interesting phenomena is the painting of Teresa Pągowska (1926-2007), this artist, whom was older than others who were also working in the area of New Figuration, already had concrete artistic experience. In spite of similarities between many works of Francis Bacon and Teresa Pągowska, mainly in the composition and shot of the figure (deformed, not complete, dismembered), the works of Pągowska should be considered in their own right particular to her own style. Pągowska processed Bacon's art in an original way. Her distinction from other painters belonging to New Figuration comes from her experience, on the one hand Colorism (polish Postimpresionism), on the other hand – Abstraction, which led her to understand figures as a plastic sign, moving, full of color. In the second half of the Sixties we can find the inspiration of Francis Bacon's art in the paintings of Janusz Przybylski (1937-1998). Bacon in his compositions used spatial frame which was interpreted in different ways. It had been seen as a usual glass cage, confined the human being. The artist admitted that he uses this endeavour to expose a man in a better way. This solution became a kind of an artistic hook and it was taken by other artists. It spread so much that it became a kind of a manner. To avoid narration Bacon sometimes used a form of triptych. This was typically used by him and was imitated almost as often as placing people in a spatial frame. Both hooks were used by Przybylski, whose art in a different way fits in as a style of existentialism. The deformed human beings in the cages should show alienation and the drama of man. This aspect of polish artists' paintings more than others highlights connections with the English master's art. The polish painter of the Sixties and Seventies was not an artist who could be described as self-sufficient from what we can see by viewing their paintings and reading art critics. The reception of Bacon's painting we can also find in the art of a group from Cracow called “Wprost”, especially in the one of their member's art – Zbylut Grzywacz (1939-2004). Grzywacz confirmed that his interest in Bacon's art can be seen in his paintings created in the Seventies. The nature of these adaptations lay mainly in getting compositional solutions typical to Bacon and the original look of the deformed human being. However, the artist also underlined that used by him endeavours of body's deformation were connected with politics so they had a different context than in the work of Bacon. This highlights the large gap between English artists who's art concentrated on universal cases and the public art of the polish artist. Grzywacz painted with speed, carelessly, he just wanted to give us a short message, he didn't care about particular artistic problems. He wasn't a member of this group interested in Francis Bacon. Next to him we should remember Jacek Waltoś (born 1938). In his paintings we won't find such a direct connection with Bacon's art like as is the case with Grzywacz. Waltoś was fascinated by Bacon but he took from him just the ideas concerning problems of a painting's composition. This artist, contrary to other members of “Wprost” was mostly interested in the representation of emotional states, of what is inside the human being. Waltoś, a creator of existential art, feeling incomplete, the loneliness of human being, found in the Irish artist a kind of brother. There was also Wiesław Szamborski (born 1941) who was among the painters inspired by Bacon. In the first years after he finished his studies he exhibited often with Marek Sapetto (born 1939; until 1974). The art of both artists joins with Bacon's art color standardisation of painted surfaces and putting on them strongly deformed human beings. More painters were regarded as inspired by Bacon but there is not a description of their art in this article which is just an introductory reconnaissance of this problem. The image of a human being which was proposed by Francis Bacon turned out to be very interesting also for sculptors centred on existential reflection. The dramatically deformed face occurred to be the best medium to express people's anxieties, their feelings of emptiness and loneliness (Jacek Waltoś, Jan Kucz – born 1936, Wiktor Gajda – 1938, Adam Myjak – born 1947). The Eighties did not have such rich artistic material as can confirm a permanent fascination of Bacon's painting in Poland. It seems that in a world dominated by New Expressionism there is no place for it. Enough to say that the most interesting artist in dialogue with the English painter seems to be Grzegorz Bednarski (born 1954), consequently belonging to Figuration, connected with Cracow's environment. After his debut he moved to the area of existentialism. Nowadays Bacon's work is regarded as a classic. Artists quote his paintings in a conscious way (for example Marek Przybył, born 1961). Bacon happened to be a very popular artist in Poland in the Sixties and Seventies which corresponds with general trends in European art. At this time came after return to show a human being. It appeared New Figuration, antidote on the Abstraction, Conceptual Art and metavisual experiments of the Sixties. Bacon became the father to these new phenomena in art because he brought about a renewed artistic imagination and created a new image of the human being. Moreover, Bacon was regarded as a main representative of art identified with existential philosophy. This painting in a very good way expressed spirits of the time. It reflected Zeitgeist, that climate which was then best shown in the philosophy of existentialism. Bacon's reception in Poland had also local color. English artist's art was assimilated by polish painters, who were interested in politics, what was unfamiliar with Bacon who concentrated on universal problems. It seems that polish artists like thematic art, taking problems concerning a human being and his immediate environment, what constitutes the heritage of our history.
Źródło:
Roczniki Humanistyczne; 2009, 56-57, 4; 55-79
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
On the Peripheries of Contemporary Paintings: Impact of Frame Decorativeness on the Reception of Abstract Artwork
Autorzy:
Koniak, Paweł
Szubielska, Magdalena
Powiązania:
https://bibliotekanauki.pl/articles/2124230.pdf
Data publikacji:
2022-06-03
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
frame
contemporary art
experimental aesthetics
context effects
peripheral cues
reactance
art interest
Opis:
By applying persuasion and consumer research findings to art appreciation we have checked whether and how artwork framing affects the evaluation of non-representational, abstract contemporary paintings. The frame can be treated as a cue signaling the value of the framed work—the more expensive it seems, the greater the value attached to the painting. However, the frame can be also seen as a means of exhibiting or promoting the picture. Exhibiting a painting in a frame that is perceived as excessively expensive can lead to a lowered rating of this painting. Both of these effects can be moderated by the perceivers’ interest in art. We conducted one experimental study, where participants evaluated paintings viewed either without a frame or framed in a simple or decorative frame. The results showed that decorative frames make paintings seem less valuable. Moreover, although simple frames do not affect the evaluation of the paintings by respondents with little interest in art, they impair the evaluation made by more interested participants. It seems that in certain conditions (highly visible frame or engaged perceivers) the frame can be treated as a form of promotion for the framed painting. And such attempts can backfire and negatively impact the evaluation of the painting.
Źródło:
Roczniki Psychologiczne; 2022, 25, 2; 121-136
1507-7888
Pojawia się w:
Roczniki Psychologiczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Norwidowski sąd o sztuce na przykładzie aluzji do ostatnich obrazów Paula Delarochea
Norwid’s opinion about art on the example of his allusions to Paul Delaroche’s last paintings
Autorzy:
Pniewski, Dariusz
Powiązania:
https://bibliotekanauki.pl/articles/2116926.pdf
Data publikacji:
2005
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The text is an analysis of an excerpt from Norwid's Czarne kwiaty (Black Flowers) connected with Paul Delaroche's last paintings. The author points to differences between Norwid's description of the painter's last work and the painting itself. The differences are also concerned with the facts connected with Delaroche's last series of pictures. There are a lot of mistakes, but – as the author points out – they constitute a logical whole. They were supposed to serve Norwid as proof that Delaroche was one of the most outstanding painters of his epoch – according to the hierarchy set up by the poet. The author expresses his opinion, based on the example of Black Flowers, that Norwid often applied this method. He willingly used biographies of artists that were popular at the end of the 18th and in the first half of the 19th centuries; he also used their works, as well as well-known and much discussed currents in art, or artistic schools, in this way making his meanings sharper or multiplying them. For correct understanding of the meanings present in this type of presentations it is necessary to turn to the knowledge that all people in the times of Norwid had; people who were interested – even as amateurs – in art, that is. The author reproduces that knowledge (in the degree that is limited to the needs of this short article) using a variety of documents and other evidence. Owing to this, strange and often obscure allusions to Delaroche’s works become much clearer. Norwid proves to have a great knowledge from the area of history of art and to know a lot about contemporary debates and about artistic life. He used the information he had in a consistent, logical – and hence convincing – way. The interpretation made in the text also points to possible causes of the artistic choices he made. An additional important conclusion is the statement that it is impossible to charge Norwid with obscurity since he used the knowledge that was common in his times.
Źródło:
Studia Norwidiana; 2005, 22-23; 27-47
0860-0562
Pojawia się w:
Studia Norwidiana
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Pobożne chrześcijanki czekają na zmartwychwstanie – wizerunki kobiet w rzymskim malarstwie katakumbowym
Pious Christian Women Awaiting the Resurrection: Images of Women in Roman Catacomb Painting
Autorzy:
Iwaszkiewicz-Wronikowska, Bożena
Powiązania:
https://bibliotekanauki.pl/articles/2056544.pdf
Data publikacji:
2022-05-16
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
portrety zmarłych
orantki
sztuka wczesnochrześcijańska
sztuka sepulkralna
katakumby Rzymu
malarstwo katakumbowe
portraits of the dead
orants
Early Christian art
sepulchral art
the catacombs of Rome
catacomb paintings
Opis:
Preferowaną w malarstwie katakumbowym Rzymu formą autoprezentacji, ale zapewne też upamiętnienia zmarłych chrześcijanek było przedstawianie ich w postawie modlitewnej – w pobliżu lokulusów i arkosoliów niemal na każdym kroku spotkać można było postaci kobiece, z czasem coraz bardziej zindywidualizowane i wyraziste, które modliły się, kierując ręce ku górze lub rozpościerając je na boki na wzór postawy Jezusa na krzyżu. Gest modlitewny, wyeksponowany również w portretach w formie popiersi, miał przekonywać o pobożności (pietas), jaka cechowała zmarłe chrześcijanki za życia i która pozwalała im żywić nadzieję, że za sprawą Chrystusa-Dobrego Pasterza zmartwychwstaną i osiągną życie wieczne tam, gdzie nadal trwać będą w nieustającej modlitwie (uwielbienia? dziękczynienia? błagalnej?).
In Roman catacomb paintings, the preferred form of self-presentation, and undoubtedly also of commemoration, of deceased Christian women, was to present them in a praying position – near the loculi and arcosolia, at almost every step of the way, one could encounter female figures (over time more and more individual and expressive), who prayed by raising their hands upwards or extending them in imitation of Jesus’s posture on the cross. The prayer gesture, also displayed in portraits in the form of busts, was to convince people of the piety (pietas) that characterised these deceased Christian women during their lives, and which allowed them to hope that thanks, to Christ-the Good Shepherd they would be resurrected and achieve eternal life, where they would continue in their incessant prayer (praise? thanksgiving? pleading?).
Źródło:
Roczniki Humanistyczne; 2022, 70, 4; 7-34
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Obrazy Stanisława Żukowskiego (1873-1944) w państwowych i prywatnych kolekcjach dzieł sztuki Imperium Rosyjskiego
Paintings by Stanisław Żukowski (1873-1944) in the State and Private Art Collections of the Russian Empire
Autorzy:
Syzonenko, Iryna
Powiązania:
https://bibliotekanauki.pl/articles/2056554.pdf
Data publikacji:
2022-05-16
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Stanisław Żukowski
Galeria Tretiakowska
Muzeum Aleksandra III Muzeum Rumiancewa
Muzeum Sztuk Pięknych im. A. S. Puszkina
Muzeum Sztuki Teatralnej
Bołogowski Kompleks Muzealny
Tretyakov Gallery
Russian Museum of His Imperial Majesty Alexander III
Rumyantsev Museum
Pushkin State Museum of Fine Arts
Theatre Art Museum
Bologovski Museum Complex
Opis:
W okresie pobytu polskiego malarza Stanisława Żukowskiego (1873-1944) w Rosji (1892-1923) jego twórczość mogła rozwijać się dzięki pomocy wielu mecenasów i kolekcjonerów sztuki. Druga połowa XIX i początek XX wieku zostały określone jako „złoty wiek mecenatu rosyjskiego”, czas powstania muzeów i galerii o znaczeniu europejskim. W XX wieku, jeszcze za czasów Imperium Rosyjskiego, obrazy Stanisława Żukowskiego pojawiły się w rosyjskich prywatnych i państwowych galeriach. W gronie jego mecenasów i kolekcjonerów znaleźli się przedstawiciele rodów arystokratycznych Imperium Rosyjskiego, a także przedstawiciele kręgów kupieckich, przemysłowych i bankowych ówczesnego społeczeństwa rosyjskiego.
During the stay of the Polish painter Stanisław Żukowski (1873-1944) in Russia (1892-1923), his work was able to develop thanks to the help of many patrons and art collectors. The second half of the 19th century and early 20th were defined as the “golden age of Russian patronage,” a time when museums and galleries of European importance were established. In the 20th century, but still during the time of the Russian Empire, Stanisław Żukowski’s paintings appeared in Russian private and state galleries. Its patrons and collectors included representatives of the aristocratic families of the Russian Empire, as well as representatives of the merchant, industrial and banking circles of Russian society at that time.
Źródło:
Roczniki Humanistyczne; 2022, 70, 4; 163-183
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Metalowe aplikacje w formie szat z przedstawieniami fundatorów
Metal appliqué in the form of vestments with representations of founders
Autorzy:
Wojtacha, Przemysław
Powiązania:
https://bibliotekanauki.pl/articles/1887850.pdf
Data publikacji:
2013
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
polski barok
sztuka baroku XVII i XVIII w.
rzemiosło artystyczne
złotnictwo
aplikacje na obrazy
metalowe aplikacje
Polish Baroque
Baroque art of the 17th and 18th century
decorative arts
goldsmithery
apliqué in paintings
metal apliqué
Opis:
The article depicts a votive character of a appliqué in the form of vestments, deriving them from the XVth century popular votive badges, which- according to the founders- were to be tokens of gratitude for the miracles and graces, as well as help to gain intercession expected by the founders. The author describes four forms of increasing of the appliqué in paintings. There are also four preserved metal appliqué with fundato representation shown here. They are presented chronologically starting from the appliqué from the painting of Mother of God from the monastery attached to the church of St. John in Cracow from 1683 (ilustr. 1-5), on the appliqué from the painting of Mary of God with an Infant from the church of St. Peter and Paul in Stare Miasto from 1773 (ilustr. 6, 7), the appliqué from the painting of Rosary Mother of God from the church of St. John the Baptist in Parczew from 1744 (ilustr. 8-10), and finishing with the appliqué from the painting of Mother of God with an Infant from church in the village of Ulan from 1758 (ilustr. 11-13). The way of placing the founders in the lower part of the vestment was to provide them with protection ensured by the robe of Mary of God – a popular and widely used motif in the art of Polish Baroque.
Źródło:
Roczniki Humanistyczne; 2013, 61, 4; 291-312
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
    Wyświetlanie 1-7 z 7

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