Inspirado em ares toscanos, inflamado por fontes antigas e cingido por ruínas romanas, Leon Battista Alberti compõe, em letras latinas, uma doutrina moderna do belo semeada nos tratados das Artes. Nela, a beleza esplende em pulchritudo e ornamentum: aquela, harmonia proporcional das partes de um corpo que não admite acréscimos ou subtrações ou alterações, é qualidade inerente; este, aderente à figura, é luz auxiliar e pulcro complemento. Evocando a Retórica de Cícero e Quintiliano, e avocando vêneras metáforas, orgânicas, a preceptiva albertiana, ao fundir noções de decorum e aptum e acomodar esteses e motivações éticas, supera a separação entre estrutura e ornamento, atenuando a idéia de uma beleza emersa tão-só de relação proporcional, a encerrar modernas oposições entre ornatus e utilitas. / Inspired in tuscan airs, inflamed by ancient sources and girded by Roman ruins, Leon Battista Alberti composes, in latin letters, a modern doctrine of beauty sowed upon the treatises on the Arts. In that, beauty glares in pulchritudo and ornamentum: the former, proportional harmony of the parts within a body that does not accepts additions or subtractions or alterations, is inherent quality; the latter, adherent to the figure, is auxiliary light and fair complement. Evoking the rhetoric of Cicero and Quintilian, and invoking comely, organic, metaphors, the albertian precepts, by fusing the notions of decorum and aptum and accommodating aesthethical principles and ethical motivations, surpasses the separation between structure and ornament, attenuating the idea of a beauty only emerged from proportional relation, ending modern oppositions between ornatus and utilitas.

Tel qu’il a été formulé par Georges Bataille dans Documents, dans les premières décennies du XXe siècle, l’informe s’est avéré être un puissant moteur de réflexion. Il a fait naître des œuvres qui disent s’en inspirer, et motivé un âpre débat théorique sur le véritable sens à lui donner. Qu’est-ce que l’informe, en effet ? Cette catégorie complexe et paradoxale s’avère très fructueuse dans l’analyse des œuvres théoriques, plastiques et littéraires de la Renaissance qui s’intéressent à la naissance des formes. L’utilisation d’une notion anachronique permet de réunir dans un même ensemble les préoccupations concernant les origines de l’œuvre d’art, celles sur la bonne composition, ainsi que celles concernant la Matière et l’Être. Ce travail dégage ainsi ce qui serait une poétique de la forme en devenir, poétique se réclamant de la philosophie néo-aristotélicienne de l’époque mais opérant un élargissement d’horizons et une refonte conceptuelle très éloignés de la pensée antique. / From the early XXth century the Formless, as defined by Georges Bataille in Documents, has revealed itself to be a powerful tool for reflection. It has inspired art works and triggered an ongoing debate about its true meaning, for what is the formless exactly? In search for its essence, this category has proven to be of great value when analyzing theoretical, artistic and literary Renaissance works dealing with the birth of form. The anachronic notion of Formless permits an intertwining of questions regarding the origins of the piece of art, good composition, matter and being. Through this essay we will discuss the poetics of art in the making, so-called (neo)Aristotelian in the XVIth century – poetics in a constant and fluid definition of the Aristotelian meaning enlarged by non-Aristotelian concepts, and categories distant to those attributed to it in classical times.

Il est patent que les objets de design, en particulier les objets d’ameublement que sont les chaises, exercent un rôle social dans l’espace privé et public, mais ils peuvent aussi fonctionner symboliquement et produire une expérience esthétique. Cette thèse mène une réfl exion critique sur le rôle du design à partir de bases pragmatiques. Ainsi que le suggère Nelson Goodman dans Manières de faire de mondes, les œuvres d’art sont loin d’être les seules choses qui symbolisent. Notre travail consiste à montrer que les chaises, en tant qu’objets de design peuvent aussi fonctionner communicationnellement. Ayant constitué un corpus de 11 types de chaises selon deux critères caractéristiques du mode d’évaluation et de qualifi cation des œuvres de design ‒ l’innovation et la diff usion ‒, nous analysons les chaises comme des natures mortes, en tant qu’objets isolés. Et c’est pour mieux montrer ensuite la relation intime existant entre le corps d’un usager et la chaise qui devient alors un objet vivant, riche de cette relation. / It is clear that objects of design, especially design furniture in the case of chairs, not only fulfi ll a social function in both the private and public spheres, but they can also take on a symbolic role and produce an aesthetic experience. Based in pragmatic thinking, the present thesis aims to develop a critical line of questioning for studying the role played by design. As Nelson Goodman claims in his Ways of Worldmaking, works of art are not the only things that can symbolise. Our goal consists in showing that, insofar as they are objects of design, chairs also function communicatively. Drawing from a corpus of eleven diff erent types of chairs, put together according to two characteristic criteria related to the evaluation and description of works of design – i.e. innovation and distribution – we fi rst analyse chairs in terms of still life, that is to say, as isolated objects. This preliminary analysis allows us to underscore, in a subsequent move, the intimate relationship that prevails between the user’s body and a chair, which now becomes a living object, one that is enriched by this very relationship.

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Att skapa en berättelse inom illustration, som till exempel i serier, går oftast ut på att en bild följs av en annan för att berättelsen ska vara förståelig och tydlig. Blandar man ihop bilderna blir serien utan en röd tråd och berättelsen tappar sitt narrativ men storytelling är mer än att endast para ihop bilder i en följd så som det ska vara. I denna undersökning utforskar vi hur man kan skapa en serie illustrationer som skapar ett narrativ oavsett hur de sätts ihop. Vi har utforskat surrealistiska konstmetoder som automatism, cut-up, association, och bildgenerering då våra illustrationer har inslag av surrealism. Därefter har vi använt oss av användartester för att få en uppfattning om hur effektiva våra illustrationer är i att skapa flera narrativ genom illustrationernas ordning. Vi har dragit kopplingar till film, comics, och illustrationer samt går vi in på djupet gällande hur saker som färg, form, komposition, miljö och hur dessa faktorer påverkar ett narrativ. Våra illustrationer fokuserar på visuell kommunikation utan hjälpmedel som text, ljud, eller rörelse (animation). Resultatet pekade på att det mesta beror på individen, ens egna erfarenheter och bakgrund, för att hitta ett narrativ i en mängd illustrationer som är öppna för tolkning. / Creating a story with illustrations such as comics is usually made through a set sequense of pictures in an order that makes the story comprehensive. If you move the pictures around the story loses its narrative however storytelling is more than putting pictures in a sequence. This paper is made with the purpose of exploring how we can create a series of illustrations with a comprehensive narrative no matter what order you put them in. Since our illustrations are inspired by the artform of surrealism we have explored surrealistic methods such as automatism, cut-up, association, and generating of pictures. We later used user testing to test the effectivness of our illustrations and their capability to create multiple narratives based on the order of the illustrations. We have made connections to things such as movies, comics, and illustration and take a deep dive into factors like colour, shape, composition, background and how they affect the narrative. Our illustrations focus on visual communication and will therefore not include text, sound, or movement (animation). The result showed that it depends on the individual, a person's own experiences and background, to find a narrative in a set of illustrations that are open for interpretation.

This study constitutes the first critical history of dematerialization. Coined by critics Lucy Lippard and John Chandler in their 1968 essay, “The Dematerialization of Art,” this term was initially used to describe an emergent “ultra-conceptual” art that would render art objects obsolete by emphasizing the thinking process over material form. Lippard and Chandler believed dematerialization would thwart the commodification of art. Despite Lippard admitting in 1973 that art had not dematerialized into unmediated information or experience, the term has since entered art historians’ lexicons as a standard means to characterize Conceptual Art. While art historians have debated the implications of dematerialization and its actuality, they have yet to examine closely Lippard and Chandler’s foundational essay, which has been anthologized in truncated form. If dematerialization was not intrinsic to Conceptual Art, what was it? By closely analyzing “The Dematerialization of Art” and Lippard and Chandler’s other overlooked collaborative essays, this dissertation will shed light on the genealogy of dematerialization by contending they were not describing a trend limited to what is now considered Conceptual Art. By investigating the socio-historical connections of dematerialization, this dissertation will advance a more far-reaching view of the ideology of dematerialization, a cultural misrecognition that the world should be propelled toward immateriality that is located at the intersection of particle physics, environmental sustainability, science-fiction, neoliberal politics, and other discourses. This analysis then focuses on three case studies that examine singular works of art over a twenty-year period: Eva Hesse’s Laocoön (1966), James Turrell’s Skyspace I (1974), and Anish Kapoor’s 1000 Names (1979-85). In doing so, this dissertation will accomplish two objectives. First, it looks at how these works materially respond to the ideology of dematerialization and provide a means for charting how this cultural desire unfolds across space and time. Second, this dissertation contends that contrary to Lippard and Chandler’s prognostication, dematerialization—and immateriality—does not correlate to emancipation from capitalization. Rather, it will be shown that dematerialization, its rhetoric, and its strategies can actually be enlisted into the service of the commoditizing forces Lippard and Chandler hoped it would escape.

This dissertation provides the first in-depth examination of American artist Stuart Davis’s early theoretical writings made between 1918 and 1923. These writings are seminal documents in his artistic development. They lay the foundation for the creation of some of his most important works, inlcuding his groundbreaking Tobacco paintings of 1921 to his renowned Egg Beater series of 1927–1928, which Davis claimed set the direction for all his subsequent artistic output. One of the key ideas in these early writings is Davis’s concept of realism. This study traces the origin of Davis’s realism to his interaction with a network of ideas arising from cubism, symbolism, New York dada, and anarchist philosophy. In doing so, this study considers how Davis’s notion of realism informed both the development of his style and his iconography in his works of the 1920s.

Cette thèse se propose d’étudier l’expression du mouvement dans la peinture grecque ancienne, ici la peinture de vases, source très riche concernant l’univers visuel des Grecs de l’antiquité, et plus particulièrement le lien qui unit les émotions aux mouvements corporels. Les théories anciennes à propos de la représentation figurée sont unanimes : l’objet de la peinture est l’être humain et le peintre, dès les mythes qui relatent la création de la peinture et plus généralement des arts plastiques (sculpture et modelage), se doit de représenter le vivant sous tous ses aspects, extérieur comme intérieur; autrement dit, le corps humain apparaît comme le moyen le plus efficace pour exprimer et transmettre les émotions qui l’animent, par les mouvements ou les attitudes que le corps adopte ou encore les expressions faciales. Ce constat s’applique à l’expression des états émotionnels intenses ou altérés comme par exemple : les modifications qu’entraînent la consommation de vin, une action divine comme la possession par un dieu ou encore l’imminence de la mort. Il faut, pour mieux comprendre ces phénomènes, se tourner vers la conception ancienne de l’âme (θυμός et/ou ψυχή), qui dès l’époque homérique est conçue comme le siège des sentiments mais aussi comme un souffle qui entre et sort du corps. C’est une notion primordiale pour saisir la nature des mouvements qui animent les personnages figurés en proie à l’ivresse, sous le joug d’une possession divine ou sur le point de mourir : dans chacun de ces cas, l’âme est sollicitée d’une manière ou d’une autre, soit que ses liens avec le corps se trouvent relâchés ou qu’elle quitte temporairement ou définitivement le corps. Il apparaît que l’expression de ces états particuliers, dans l’imagerie grecque ancienne, n’ignore pas de tels concepts que ce soit à propos du but fixé à l’art ou sur la relation que l’âme entretient avec le corps : les mouvements corporels expriment clairement un état qui sort de l’ordinaire par l’orientation des corps, les gestes, les actions et les expressions faciales et ne semblent pas se borner à la figuration d’une simple réaction physiologique. Il s’agira également d’établir un lien entre les images anciennes et les théories modernes développées à propos de la figuration des mouvements dans l’art : le but étant de montrer que les peintres de vases privilégiaient bien plus l’expressivité, dans le but d’illustrer un concept, une idée, plutôt que de rendre compte d’une parfaite réalité / This thesis proposes to study the expression and depiction of movement in ancient Greek painting, specifically vase painting. While illustrating the very rich and unique source of the visual world of ancient Greece, the emphasis is kept on the link which unites the emotions to the body movements, gesture or posture. Theories about ancient pictorial representations are unanimous on the subject of painting the human figure. From the myths concerning the creation of painting and visual arts (sculpture & modeling), the artist must portray and illustrate the living in all aspects, external and internal. Using the human figure and representation of the anatomy, appears to be the most effective way to convey the emotions and feelings that animate the body through the depiction of gesture, posture or facial expression. This portrayal applies to the expression of intense emotion or altered state of being such as: the over consumption of wine, being possessed by a god (divine action) or the imminence of death. For a better understanding of the portrayal of this phenomenon, it is necessary to turn to the origin of the ancient Greek idea of the soul (θυμός or/and ψυχή). From the Homeric age this concept can be understood as the basis of sentiment and emotion and can be seen as natural as a breath which enters and exits the body. This notion is of key importance, to understand the origin of movement that brings to life the characters depicted in the images, whether consumed by drunkenness, under the yoke of divine possession or about to die. In each case, the soul is solicited, in one way or another, whether in its temporary or permanent separation or dissociative state from the body. Whether the aim is set out in art or in the relationship that the soul maintains with the body, Ancient Greek imagery does not ignore such concepts as the expression of these intense emotional and altered states whatsoever. Bodily movements clearly articulate an out of the ordinary state by the orientation of the body, gestures, actions and facial expressions and does not seem to be limited to the representation of only a physiological reaction. A link will be established between ancient images and modern theories developed on the subject of representation of movement in art. The objective: To demonstrate that the artists who adorned ancient vases favored the illustration of a concept or an idea, by imagination and expressivity, above the reporting of a perfect reality

Na segunda metade do século XX, a relação entre pintura e fotografia se modifica.. Pintores como Andy Warhol e Gerhard Richter partem de imagens ordinárias e esquemáticas como modelo para as suas pinturas. Warhol assume os procedimentos gráficos e seriais dos meios de comunicação de massa, Richter representa com óleo sobre tela a superfície e a luz da imagem fotográfica. Essas novas práticas têm impactos decisivos na história da arte. Esta tese pretende levantar as relações entre pintura e fotografia na obra de Warhol e Richter. Tentaremos relacioná-los com um contexto mais amplo da arte do pós-guerra na Europa e nos Estados Unidos e entender como isso sugere uma mudança no sentido da arte depois da década de 1960. / From mid 20th century, the relations between painting and photography changes. Painters like Andy Warhol and Gerhard Richter use ordinary and schematic images as a model for their paintings. Warhol assumes the graphic and serial procedures of the mass media, Richter represents with oil on canvas the surface and the light of the photographic image. These new practices have a decisive impacts on the history of art. This thesis aims to raise questions on the impact of the photography in the work of Warhol and Richter. We will try to relate them to a wider context of postwar art in Europe and the United States and to understand how this suggests a change in the direction of the visual arts after the 1960s.

Esta tese defende que a arte pode profanar o real ao produzir suas realidades poéticas. Ou seja: a criação artística detém a potência de destituir regimes de visibilidade, dizibilidade e pensabilidade, dando a eles novos usos e os devolvendo ao domínio dos homens. A principal questão é saber como isso ocorre. Quer dizer: quais são essas operações da arte capazes de desativar mecanismos de subjetivação ao mesmo tempo em que produzem outros? Como isso se realiza e que saberes pode-se recolher daí? Toda esta investigação parte da pintura Mapa de Lopo Homem II, de Adriana Varejão. Seguimos suas pistas na companhia de pensadores da arte, da ciência e da filosofia, com destaque para Georges Didi-Huberman, Giorgio Agamben, Jacques Lacan, Jacques Rancière, Jean Baudrillard e Hal Foster, de maneira a produzir uma teoria crítica que colabore com a interpretação da arte hoje, num viés estético e político. Se parece lugarcomum dizer que a arte produz transformações culturais, o ponto desta tese é ligeiramente diferente: saber como a experiência estética pode transgredir a simbolização, fazendo irromper significados que desconstruam estruturas culturais, atentando contra a idealização da realidade em seus valores morais, econômicos, sociais, intelectuais etc. Interessa a nós o aspecto inesperado da realização artística, seu teor de insurgência, seu flerte com o esquizo. Enfim, queremos olhar para o que pode haver de destrutivo, paradoxal ou desestruturante na elaboração poética promovida pela arte visual e que resistências se levantam contra o processo. Para isso, nos inspiramos no conceito de Real lacaniano. E dizemos que a conformação artística é o mapa que se traça sobre o território numa profanação do real: sistematização ficcional e ilusória, síntese posta como realidade, representação interpretativa necessariamente parcial, insuficiente, faltosa. Que não consegue ser viva como a experiência, mas a revive, recria, interpreta, representa e reapresenta, toma-a para si e formaliza, desenha contornos, acumula camadas, esquematiza estrategicamente conforme seus próprios jogos de poder. / This thesis argues that art can desecrate the Real by producing poetic realities. This means that artistic creation has the power of deposing regimens of the visible, speakable and thinkable, of giving them new uses and of returning them to the realm of men. The main question is knowing how this happens. Which operations of art may deactivate some mechanisms of subjectivation at the same time that they produce others? How does this happen, and what knowledge can be acquired from that process? All this research originates from the painting Map of Lopo Homem II, by Adriana Varejão. We followed the paintings hints in the company of thinkers from the arts, sciences and philosophy fields, with special mention to Georges Didi-Huberman, Giorgio Agamben, Jacques Lacan, Jacques Rancière, Jean Baudrillard and Hal Foster, in order to produce a critical theory that could collaborate with the interpretation of art today, in an aesthetical and political point of view. If it seems commonplace to say that art produces cultural transformations, the point of this thesis is slightly different: it is to learn how the aesthetic experience can transgress symbolization, bursting meanings that deconstruct cultural structures, attacking the idealization of reality in its moral, economic, social, intellectual values, etc. We are interested in the unexpected aspect of artistic achievement, its insurgency content, its flirtation with the schizo. We want to look at what can be destructive, paradoxical or destructuring in the poetic elaboration promoted by visual art and which resistances arise against the process. For this, we are inspired by the Lacanian concept of the Real. And we say that the artistic conformation is the map drawn on the territory in a profanation of the real: fictional and illusory systematization, synthesis put as reality, necessarily partial interpretative representation, insufficient, lacking. That cannot be alive as an experience, but revives it, recreates it, interprets it, represents it and resubmit it, takes and formalizes it, draws contours, accumulates layers and strategically schematizes according to its own power plays.