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1.
In this article we explore the educational potential of cinema. To do this we first analyse how the American critical thinker Henry Giroux tries to give body to an educational theory in relation to cinema. His ‘film pedagogy’ is described as developing a critical response of the learner in relation to the public sphere of film. Giroux’s approach, however, seems to forget rather than explore the potential that is specific to the medium. Secondly, the article analyses Walter Benjamin’s (1936, Illuminations, London, Pimlico) essay ‘The work of art in the age of mechanical reproduction’, because here we find not a different educational response to cinema, but one of the first studies on cinema that describes its ontological nature and the potential of moving images for thought. Finally, the article discusses the cinema philosophy of Gilles Deleuze, who, in contrast to Giroux, does not construct a Cartesian framework around cinema. Rather, he recognizes and explores cinema’s potential for thoughts like Benjamin did. In this way, Deleuze reverses Giroux’s question of how education should respond to cinema. A pedagogical discussion hereby comes to the fore that does not ask the question of what methodology should be used in education to think critically about cinema, but what the implications are of the nature of cinema for thought and for education.  相似文献   

2.
This article analyses the problem of reception and interpretation of contemporary art exhibition in the context of Besucherschule (Visitors’ School) invented by Bazon Brock: German philosopher, art historian and a follower of Theodor Adorno. He implemented this practice for the first time on documenta 4 in Kassel (1968) and organised such schools of reception until documenta 9 (1992). The aim of the Visitors’ School was to explain works of contemporary art on display to the public. Brock understood this process as ‘mediation’ in aesthetic education, arguing that dependence on theory was no less problematic for contemporary art perception than the lack of traditional art form. The main symbolic task of art – ‘claim for reality’, was demonstrated by Brock in two ideas: ‘new image‐war’ and ‘speaking image’.  相似文献   

3.
Abstract

This article seeks to investigate art in public urban space via a process of activating aesthetics as a way of enhancing pedagogies of engagement. It does this firstly by addressing the question of aesthetics in Enlightenment and twentieth-century frames; then it seeks to understand how artworks may be approached ontologically and epistemologically. The discussion works with the philosophical lenses of two different thinkers: Heidegger, in ‘Building Dwelling Thinking’ and ‘The Origin of the Work of Art’, and Marxist sociologist, Bourdieu with his work on a theory of practice and habitus. It asks how art may work in the meaning-making processes of place and the human subject in terms of ontological difference (Heidegger) and dispositional capital (Bourdieu). In bringing these different organising principles of interpretation to specific works of art, the discussion draws from locational research undertaken in Newcastle/Gateshead and Melbourne.  相似文献   

4.
This article reports on the development and validation of a rubric for assessing students’ written responses to artworks. Since the implementation of the Hong Kong New Senior Secondary Curriculum in 2009, art educators have seen responding to artworks as increasingly important. In this context, the Art Criticism Assessment Rubric (ACAR) was developed. On the basis of Feldman's and Geahigan's theories of art criticism, eight evaluation criteria were identified. The inter‐rater reliability (IRR) of the ACAR was examined. A preliminary IRR test was conducted and an excellent intra‐class correlation coefficient (ICC) value of .91 was obtained. For the main study, six independent raters, who were divided into three groups of two, were trained and invited to rate 87 art criticism essays written by students from eight secondary schools. Most dimensions of the ACAR achieved good ICC values. The results show that the ACAR is an acceptable rubric for providing a reliable assessment of students’ written responses to artworks. However, two dimensions, Originality and Balanced Views and Application of Aesthetic and Contextual Knowledge, obtained poor ICC values. This may be owing to the lack of consensus on the definition of originality and the raters' unfamiliarity with the concept of aesthetic knowledge. The researchers suggest that dimension‐specific samples rated from high to low scores should be provided in raters’ training.  相似文献   

5.
Projection‐based augmented reality and virtual reality are used in a visual arts‐based educational project in contemporary art museums from an a/r/tographic perspective. The project ‘Art for Learning Art’ (in Spanish, Arte para aprender arte), at the Museo CajaGRANADA in Granada (Spain) has been developed in collaboration with the University of Granada since 2013. We have employed creative, educational and research methodologies inspired by exhibited works in art museums to encourage visual feedback of visitors participating in collaborative installations. Two such experiences also were produced at the Tate Liverpool Gallery and Museum in March 2018; utilising the methodology of mediation through projection‐based augmented reality and virtual reality, which introduces facets of visual and physical experience that alter the whole experience for the museum's public. By putting on virtual reality headsets, and playing with physical movements, we generate images and change the projections in the museum using projection‐based augmented reality to disrupt the way the public typically moves in the museum. The purpose of the developed interrelations with artworks in the Museo CajaGRANADA and the Tate Liverpool Gallery and Museum was to create collaborative digital images by playing with select artworks exhibited in the museums’ collections. We use this kind of mediation in art museums to develop a visual understanding to provoke learning about art through art creation in a contemporary way. The results are extraordinary as images; they are collaborative artworks, which connect visually with the artworks in the exhibition.  相似文献   

6.
阿多诺"最先把大众文化和高等文化同时纳入到现代文化的理论研究视野",为法兰克福学派的大众文化批判奠定了基调.阿多诺的大众文化批判理论是对商品化、标准化、强制化的大众文化造成的现代工业社会文化危机的回应,他提倡一种具有否定、批判和乌托邦功能的"反艺术",认为只有这样的艺术才能消除绝望、拯救心灵、拯救现实.阿多诺的大众文化批判理论暴露了当代资本主义的矛盾和危机,但同时也带有明显的局限性和缺陷.  相似文献   

7.
This essay considers the way and manner in which a musician and music educator approaches his or her work. It is suggested that anthropomorphic conceptions of music have endured in music education practice in the West. It is proposed that our view of the ‘processes’ of music making, music reception and music learning can be challenged and reconsidered. Heidegger's theory of art is used as a way of rethinking these processes, and of reconsidering our relational dimension with music. The unfolding of music in music‐events occurs as people ‘work‐with’ music and interact with its dimensions in a way that is culturally and dialogically vibrant. Music education can thus become more responsive to changing ‘modes of beings’ in the moment.  相似文献   

8.
To engage in discussions of artwork meaning is to engage in critical reasoning, a factor that is central to the interpretation of artworks in the art classroom. While this may appear as a common‐sense claim that reflects the tacit assumptions most art educators have about students' critical dispositions in art, it is also evident that little is known about the deeper structures underlying students’ critical reasoning and how such structures shape students’ interpretations of artworks. Drawing on my research on students’ theories of critical meaning in art, this article explores the nature of practical and theoretical constraints on students’ critical reasoning about the meaning of artworks. I account for how intentional beliefs, language and representational artefacts function as a nexus of real constraints that condition students’ advance into interpretations of the social meaning of art. After briefly outlining the design and methodology of my study, I examine students’ critical reasoning performances during the formative period of development between middle to late childhood. The findings reveal that with increasing age students gradually learn to exercise their own critical intentions and represent inferences that acknowledge the significance of constitutive rules and force of a collective intentionality in the artworld on their interpretations of artworks as artefacts. I then make some conclusions about the relationship of domain‐specific shifts in art understanding, the role of intentionality, representational understanding, beliefs about art and reasoning skills to the linguistic, theoretical and artefactual constraints conditioning students’ intuitive advance into real understandings of art.  相似文献   

9.
Drawing on recent research which examined how selected artist educators perceive themselves as arts practitioners and analysed how these constructions inform their pedagogy, this article proposes a framework of meaning making in the art gallery. Art practice is defined as a process of conceptual and experiential enquiry which embraces inspiration, looking, questioning, making, reflective thinking and the building of meanings. The pedagogic process instigated in the gallery resembles art practice in that artists seek to ‘teach’ skills including questioning and critical reflection and promote experiential learning. Hence artist educators function as facilitators enabling learners to engage directly with art works (which are seen to embody the knowledge of the artist creator and contribute actively to the construction of meaning), whilst sharing their knowledge through dialogic exchange. The devised Meaning Making in the Gallery (MMG) framework encapsulates the pedagogic relation‐ship between artist, learners and artworks in the gallery and proposes a model of creative teaching and learning which has potential application within cultural institutions and beyond.  相似文献   

10.
艺术世俗化的意义--论本雅明的大众文化批评   总被引：1，自引：0，他引：1  
霍克海默和阿多诺以“批判理论”阐释大众化，而本雅明则致力于探究现代科技怎样改变了艺术作品及其与大众的关系；“问题意识”的不同形成了二在大众化认识上的差异。本雅明认为技术复制固然使艺术品失去了“灵韵”，却同时消解了传统化的礼仪性，改变了人们的感知方式和缩小了大众与艺术的距离。从这个意义上讲，大众化推进了艺术的世俗化过程，改变了传统艺术的彼岸性而实现了艺术与此岸现实人生的融合。本雅明对艺术世俗化意义的阐述，为大众化研究开拓了新的思路和视域。  相似文献   

11.
In this review I will assess the validity of Denis Dutton's provocative argument for Darwinian aesthetics. In The Art Instinct Dutton draws on the insights of Darwin and the evolutionary psychologists Geoffrey Miller and Steven Pinker to analyse art as the product of evolution. Pinker asserts on the dust cover that ‘this book marks out the future of the humanities – connecting aesthetics and criticism to an understanding of human nature from the cognitive and biological sciences' and that ‘Dutton has made a bold and original contribution to this exciting new field’. Miller's opinion of The Art Instinct is noticeable by its absence. In his review of The Art Instinct, arts academic Richard Hickman concludes: ‘for educators, if we accept that young people have an “art instinct”, then it is incumbent upon us to ensure that this instinct is nurtured and developed’. I agree. My aim is to critically assess Dutton's contribution and speculate about how it might inform future directions in educational research.  相似文献   

12.
Art educators continuously struggle to understand what multiculturalism ‘looks like’ in the art classroom. This has resulted in multicultural art education becoming superficial, in which art teachers guide students through art projects like creating African masks, Native American dream catchers, Aboriginal totems, and sand paintings, all without communicating the context of the art. This type of multiculturalism essentializes cultures, and builds Western, myopic narratives about groups of people, specifically about their ‘Art’. Critical multiculturalism is a power-focused upgrade of multiculturalism that calls for a critique of power and demands recognition that racism and other discriminations are enmeshed in the fabric of our social order. Teaching through a critical multiculturalism framework helps teachers dismantle Western, normalized narratives and produce counter-hegemonic curriculum that contextualizes culture and reveals its fluidity. In this article, the author shares a teacher action research study in which she describes what critical multiculturalism looks like in her art education classroom. The study focuses on ‘being’ a critically multicultural educator versus ‘doing’ critical multiculturalism. Such a position counters the idea that critical multiculturalism is a thing to complete, but instead is an ongoing process that rests on specific ways of thinking and considering the classroom, curriculum, and students.  相似文献   

13.
In 1995 Frances Borzello claimed that feminist art criticism had ‘just touched the national curriculum with its fingertips.’ [1] Over the last five years constant challenges to curriculum provision have all but resulted in a loss of contact as educators pull back into ‘safe’ places and away from the edges where feminist art practices were just starting to take hold. Clinging to ‘safe’ practices has meant the affirmation of formalist modernist orthodoxies which have fostered a restricted canonical patriarchal approach to the subject. The recent publication of the ‘Manifesto for Art’ 1999 which calls for a postmodern view of art with an emphasis on ‘difference, plurality and independence of mind’ can, all too easily, be read as a panacea ‘a post modern solution to a postmodern situation.’ [2] However, embracing postmodern pluralism creates as many problems as it solves. Postmodernism often renders any feminist intervention superfluous in spite of new feminist art criticisms’ insistence that the politics of feminism remains a vital element of both artistic practice and critical discourse. While agreeing that art education urgently needs to review its complicity with high Modernist values, we suggest that there are dangers in uncritically accepting a postmodern view of education. Surely postmodernism renders any blueprint for change problematic. This paper does not provide answers, rather it raises questions in order to encourage teachers to reflect upon existing practices with a view to identifying what is still missing and why. It sets out to interrogate implications for pedagogy, educational policy and social transformation of the contemporary academic preoccupation with postmodernism.  相似文献   

14.
When building the bridge of experiential art understanding, the focus is set on the key stone of self in the centre of the arch. Art interpretation as a means of understanding and constructing self is based on the view of self as an unilinear collage of the accumulated life experiences each of us possesses. It is a whole consisting of different roles and relations, cultural identity being a crucial part of it. Self-identity is the experience of distinctness, agency, and continuity that is formed through one’s personal life history. In the model of experiential art interpretation, the process of art interpretation is understood as a series of events where the viewer’s past and present experiences are the basis for constructing new knowledge. The dialectics between personal and social knowledge happens through the different, coequal forms of grasping and transformation. Experiential art interpretation combines strategies from the disciplines of art history, aesthetics, and criticism, and connects them to the experientially-based processes of reflective observation, conceptualization, and production. A central concept in experiential art exploration is transfer, which means the ability to apply knowledge and skills learned in one context to other situations. Transfer leads to increased self-consciousness and metacognitive skills. For transfer to happen, learners have to be able to apply processes of artistic inquiry both in understanding other artworks and in making their own artworks. The second level of transfer has to do with the ability to apply the new ideas and attitudes adopted in the interpretation process in real-life situations.  相似文献   

15.
Art education in Hong Kong has undergone various changes in response to educational reform. In art assessment, a major change in the Hong Kong New Senior Secondary (NSS) Curriculum is the inclusion of art criticism as a compulsory component of the new public examination. Assessing students’ abilities to interpret art in an art criticism public examination context is a critical issue in Hong Kong because the new senior secondary curriculum and assessment has brought attention to the role of written language in the art examination paper. This means the examination assesses not only students’ abilities to interpret art, but also their language abilities required to respond to art in written form. Since this new mode of assessment of art criticism has been published a number of issues have appeared. Recent studies show that teachers and students perceive this development negatively and they believe that the written format will assess students’ written language abilities rather than their critical abilities. These findings challenge the justification of the new art assessment policy and raise questions about the role of written language in responding to art. This article aims to raise the issue of the marriage between language and art criticism in the Hong Kong public examination context. It argues and examines the relationship of language to art interpretation, reasoning in the assessment, and issues in the public art criticism examination context. The issues addressed in this article provide opportunities for researchers and policy makers to reconsider and refine the new form of examination.  相似文献   

16.
霍克海默和阿多诺的《启蒙辩证法》开创了大众文化批判的新纪元,其中收录的《文化工业:作为大众欺骗的启蒙》一文集中体现了二人的文化工业批判思想。与"大众文化"不同,"文化工业"是对现代大众文化形式负面特征的描写,是现代工业和市场经济发展的伴生品。"作为大众欺骗的启蒙",恰以"大众"、"欺骗"、"启蒙"三个关键词揭示了文化工业的同一性、蒙蔽性和启蒙性,这在当代中国文化现象中仍有投射,颇具启示意义。然而,精英主义立场和悲观主义论调也构成了文化工业批判理论的局限,应予理性、辩证地看待。  相似文献   

17.
审美批评就是以审美为圭臬的文学批评.在审美批评中,艺术隐喻不是一种文学修辞,而是一种艺术思维方式.艺术隐喻作为批评的渡河之筏,不但实现了批评主体与批评对象的契合,而且使批评主体在审美体验与人生感悟的传达中自然而然地揭示了批评对象的审美特征与艺术水准.艺术隐喻是实现审美批评文本文学意味的心理桥梁,也是实现人性共鸣的中介.  相似文献   

18.
20世纪60年代以后所涌现的先锋派艺术从根本上否定了传统的艺术观念,也带来了美学的转向,分析美学对艺术作出了制度性的定义。艺术的制度论一方面迎合先锋派艺术,缺乏批判性;另一方面自身也存在理论困境,难以充分说明艺术的本质。对艺术制度论不可盲目接受,而要作出批判性回应。  相似文献   

19.
在上个世纪50年代初期文艺界大规模的思想改造和批判运动中,一些作家文艺家通过“检讨书”的方式完成了对以《在延安文艺座谈会上的讲话》为核心的毛泽东文艺思想的接受和阐释,“检讨书”因此成为《讲话》接受、阐释史上的一个重要环节和关节点。作家文艺家们的检讨书主要集中在《讲话》中所确定的关于立场问题、工作对象问题两个方面。通过检讨,作家文艺家们不仅有效地接受了这样的原则和规范,而且在某种程度上来说,经过阐释,也是对《讲话》中的这些原则和规范的强化与发展。  相似文献   

20.
‘What is art for?’ This provocative question was the motto of the 31st Annual Convention of the National Art Education Association (NAEA) held in Atlanta, Georgia, 1991. As a visiting scholar for a semester at Harvard Project Zero, I had rich opportunities to study art education programmes in higher education and public schools all over the United States. As a consequence, I felt complelled to reformulate the NAEA question, and ask ‘What is art education for?’ This essay argues for the importance of understanding and meaning-making in art education. It starts with a review of some common rationales for the teaching of art that stress both the alleged ability of the arts to promote ‘good’– i.e. creative, harmonious, and civilised – characters and the instrumental value of the arts as a means of communication. These rationales are then evaluated within the context of Nelson Goodman's philosophy, which emphasises the primary role of curiosity in the arts. The following two sections discuss the rationales, contributions and limitations of two art programmes that are currently being carried out in the United States: Arts PROPEL and Discipline-Based Art Education (DBAE). Arts PROPEL has introduced long-term, open-ended projects that integrate production (making) with perception (learning to ‘read’ art works and observe the world closely) and reflection (thinking about one's work and the works of others). The DBAE curricula are sequentially organised and integrate content from the disciplines of art creation, art criticism (learning what to look for and how to interpret), art history (studying contexts and alternatives of taste and style), and aesthetics (building a personal philosophy of art). In the final section, Arts PROPEL and DBAE are compared. In the context of previous rationales for the teaching of art, the similarity in aims of these programmes stand out as more important than the differences in approach. Neither do these programmes overstate the humanising power of art, nor do they focus on visual literacy per se. Instead, both programmes emphasise the role of reflection, interpretation, and understanding in art. Productive and analytic art activities are used as important vehicles in making sense of the world and of ourselves. It is concluded that Arts PROPEL and DBAE offer promising and supplementary approaches to promote curiosity and to teach art for the sake of understanding.  相似文献   

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