Syftet med den här uppsatsen är att undersöka clownens betydelser i konstnären och regissören Alejandro Jodorowskys psykomagiska autobiografi Poesía sin fin (2016). Uppsatsen önskar även vidga förståelsen av hur filmmediet kan användas som verktyg för att bearbeta emotionella skador och trauman. Filmmediet inrymmer möjligheter att skapa bilder som kan beröra oss på många olika plan. Jodorowsky använder mediet specifikt för att skapa psykomagiska akter, akter som skapar möjlighet för läkning. De två karaktärer som Jodorowskys egen person pendlar mellan i sin autobiografi Poesía sin fin är poeten och clownen. Clownen kommer här att undersökas då han står i tydlig kontrast mot den poet som är Jodorowskys vardagliga alter ego i resten av filmen. Genom ett analysera två scener i Poesía sin fin kommer jag besvara frågorna:Vad representerar clownen i scenerna ”Mötet med Zanahoria” och ”Cirkus”?På vilka sätt bidrar clownfiguren till Jodorowskys läkningsprocess?

The goal undertaken in this Bachelor´s thesis was to establish, and possibly audit, the assumed motif, provenance, dating and formal style regarding two Medieval wooden sculptures depicting Saint Martin of Tours and Saint George. Both are preserved in the art collection formerly owned by one of the great Swedish artists and art collectors of the nineteenth century: Anders Zorn (1860-1920). The purpose of the study was to account for the two sculptures using the Iconographic analysis developed by Erwin Panofsky (1892-1968), and the style critical method founded by Giovanni Morelli (1816-1891). The goal was furthermore to incorporate the sculptures into a broader art historical context and discuss in what way history has impacted the usage of and attitude towards the Medieval wooden sculptures i Sweden. The result of the study concluded that the majority of what had earlier been assumed about the sculptures in regards to their respective motif, geographical orgin, style and age had been correct. Some new contributions were however made concerning similar representations, local contextualizations and the mere act of researching an object to which no major research had yet been devoted. The study also concluded that the ever changing usage of and attitude towards the Middle Ages from the Reformation during the sixteenth and seventeenth century until the beginning of the twentieth century, has likewise affected the usage of and attitude towards the medieval wooden sculptures. The consequences for the sculptures were never unequivocally positive or negative.

This thesis examines the possibility of expanding the toolset for art historical studies of digital art, doing so by studying if older influential art theories can be used in image analysis of digital artworks. More specifically, the study centers around the application of Heinrich Wölfflin’s objective classifying principles as well as Erwin Panofsky’s iconology and iconography on the digital art form pixel art. The aim of the thesis is to research the level of applicability of these well-used image analysis methods on the art style, arguing for the legitimacy of pixel art as an art form as well as contributing to the expanding knowledge about digital art within the Swedish art history field. The results of the study showed that both Wölfflin’s and Panofsky’s image analysis methods are applicable on pixel art artworks, but in different ways with different prerequisites. The objective classifying principles of Wölfflin as well as the pre-iconographical stage of Panofsky’s method center around “surface level” aspects of a work of art such as lines, shading or image composition. These are aspects that in many ways differ greatly in execution between traditional painted art and pixel art, so for these methods to work there needs to be some translation to terms and aspects more applicable to pixel art. Panofsky’s iconography and iconology are on the other hand interested in “deeper” as well as contextual aspects of a work of art such as symbols or references. These aspects of pixel art artworks function in the same way as most other art, traditional or otherwise, and can therefore be directly applied without “translation”.

The purpose of this essay is to examine documentary photographs using art-science methods. The subject of the analyzes is photographer Lauren Greenfield’s project Generation Wealth, which reflects the Western consumer culture of our time. From a social-constructivist perspective, three photographs from this 25-year project are examined. These three photographs follow the theme of money and portray three different occasions that are not related to each other, but which are linked here as three subsequent steps in the theme. With the help of Erwin Panofsky's iconological interpretation model, the photographs are examined to reach a deeper meaning than merely documents about an event or of specific individuals. The iconological interpretation helps to put the photographs in a wider context which makes them symbols of our time. On the basis of the preparatory analyzes, connections are made with art historical works that both visually and contextually becomes keys in the interpretation. The photography of Phoebe 17 years becomes a symbol of the role of young people, especially girls, as objects in a consumer system. Eli Broad Dinner Party symbolizes how money controls the art market while this photograph also play with gender order. The photograph of Florian Homm becomes evidence of the emptiness that comes with the quest to constantly achieve financial success.  The analyzes also discuss the division between documentary photography and art photography with the conclusion that such a division inhibits the photograph's sub-meanings. Such a division becomes a clear sign of social constructions and it’s need to categorize and place them in different fields. The essay discusses photography as a reality portrayal. This is a complex discussion which determines of the context in which the photograph is located. By simultaneously seeking an understanding of photography as a medium and by reading photography as a text, the photographs shows how social constructs are inherited and contribute to standards that keep people trapped in the culture of consumption.

Konst väcker något inom oss, en känsla av förundran, eufori, förvirring eller avsky för att nämna några. Somliga upplever en stark känsla att de måste uttrycka sig antingen positivt eller negativt om konstverket, främst det senare. Kanske rent av hävdar att konstverket inte bör existera i det offentliga rummet. Dessa känslor blir ofta grunden till en stor debatt vilket främst äger rum i media. Därav finns intresset att fundera över hur det kommer sig att vissa konstverk väcker sådana starka känslor och vad dessa konstverk egentligen skildrar. Offentlig konst kan ha varierande tillämpningar i samhället. Konstverket kan existera endast för det estetiska likt ett vackert landskapsmåleri, men det kan också ifrågasätta samhället och anses provocerande. Frågan kan då lyda om provocerande konst endast bör vara utställd på ett konstgalleri. Vilket är en plats du aktivt väljer att besöka och därav får vara beredd på att ställas inför konst som kan väcka känslor. Istället för att tvinga människor möta den provocerande konsten i det offentliga rummet. Av den anledningen behövs konst som för vissa kan uppfattas provocerande i våra gemensamma rum. För att nå ut till de som aktivt inte söker konsten, till de personer som verkligen behöver uppmärksammas. Det är viktigt att debatter tas upp i det offentliga rummet för att kunna observeras av alla. Konstnärerna kanske rent av gör samhället en stor tjänst. Det finns ett intresse hos mig att undersöka konst som väcker debatt och starka känslor hos individer. Undersöka vad konstverken skildrar och hur verken har mottagits av samhället i och med att de orsakat en debatt. Syftet med uppsatsen är att genom en analys av konstverketÖvermålning, både ikonografisk bildanalys och av meningsutbyte kring verket, nå en slutsats angående verkets uppseende, vad målningen väcker för känslor och tankar.

<p>Föreliggande uppsats studerar Friedensreich Hundertwassers (1928-2000) organiska/vegetativaarkitektur, begränsad till utvalda signifikativa arkitekturelement på fyra olika bildnivåer, frånöversiktsbild till en avgränsad del av ett mindre utrymme. Den byggnad som avses är kvarteretDie Grüne Zitadelle i Magdeburg, Tyskland. Uppsatsen är tudelad i den meningen att den utgårifrån nämnd arkitektur och analyseras/syntetiseras enligt Erwin Panofskys ikonologiska metod. Urdenna första analys framvaskas relevanta dikotomier, en metod som i sin ursprungliga form ärHeinrich Wölfflins komparativa. Dock jämförs inte Hundertwassers verk genom epokskiljandestilfaktorer, utan genom jämförande med en konstnär som enligt tidigare forskning anses varanärliggande Hundertwasser. Denne arkitekt är Antoni Gaudí (1852-1926), verket för analysen ärCasa Milá i Barcelona i Spanien. Syftet med uppsatsen är att genom dikotomierna experimentelltjämföra arkitekterna och deras verk, och forskningsinriktningen ligger i att urröna omdikotomierna kan blottlägga insikter om skillnader och/eller likheter som annars kunde varit svåraatt identifiera. Resultatet visar att arkitekterna tolkat filosofin på delvis lika och delvis olika sätt.Sammanfattande har Hundertwasser ett betydligt mer individualiserat formspråk avseende designifikativa arkitekturelementen. Oavsett om den dubbla metoden tillför nya kunskaper eller inte,torde dikotomierna kunna fungera som stöd för arkitekturanalyser och som hjälp vidkonstreflektion.</p>

Föreliggande uppsats studerar Friedensreich Hundertwassers (1928-2000) organiska/vegetativaarkitektur, begränsad till utvalda signifikativa arkitekturelement på fyra olika bildnivåer, frånöversiktsbild till en avgränsad del av ett mindre utrymme. Den byggnad som avses är kvarteretDie Grüne Zitadelle i Magdeburg, Tyskland. Uppsatsen är tudelad i den meningen att den utgårifrån nämnd arkitektur och analyseras/syntetiseras enligt Erwin Panofskys ikonologiska metod. Urdenna första analys framvaskas relevanta dikotomier, en metod som i sin ursprungliga form ärHeinrich Wölfflins komparativa. Dock jämförs inte Hundertwassers verk genom epokskiljandestilfaktorer, utan genom jämförande med en konstnär som enligt tidigare forskning anses varanärliggande Hundertwasser. Denne arkitekt är Antoni Gaudí (1852-1926), verket för analysen ärCasa Milá i Barcelona i Spanien. Syftet med uppsatsen är att genom dikotomierna experimentelltjämföra arkitekterna och deras verk, och forskningsinriktningen ligger i att urröna omdikotomierna kan blottlägga insikter om skillnader och/eller likheter som annars kunde varit svåraatt identifiera. Resultatet visar att arkitekterna tolkat filosofin på delvis lika och delvis olika sätt.Sammanfattande har Hundertwasser ett betydligt mer individualiserat formspråk avseende designifikativa arkitekturelementen. Oavsett om den dubbla metoden tillför nya kunskaper eller inte,torde dikotomierna kunna fungera som stöd för arkitekturanalyser och som hjälp vidkonstreflektion.

Il s’agit dans cette thèse de penser les conditions de possibilité d’une philosophie de l’art à partir d’un examen précis et rigoureux de la production artistique picturale de la Renaissance italienne. Cherchant d’abord à définir une méthode, nous étudions en détail les présupposés de l’iconologie afin d’établir ce qui nous en semble être les limites. Puis, forts de cette analyse, nous en déduisons la nécessité d’une philosophie de l’art qui, loin de se contenter d’une analyse érudite de l’icône, cherche à extraire la signification de l’œuvre à partir de sa forme sensible. Si les pensées de Platon, Hume et Kant nous semblent échouer à proposer pareille démarche, les leçons de Hegel consacrées à l’Esthétique nous offrent un schéma analytique opérant, grâce auquel l’espace, le dessin et le coloris fournissent le lieu même à partir duquel peut surgir le sens. C’est ainsi que les œuvres de Fra Angelico, Botticelli, Léonard de Vinci et Michel-Ange constituent le matériau artistique grâce auquel nous mettons à l’épreuve la pertinence du triptyque espace-dessin-coloris, tel qu’il fut élaboré par Hegel. En outre, ce sont les pensées philosophiques consacrées au lieu, à la lumière ou encore à la couleur que nous convoquons – tant chez Thomas d’Aquin que chez Marsile Ficin, chez Albert le Grand que chez Plotin, chez Aristote que chez Nicolas de Cues – afin de proposer un sens philosophique des œuvres picturales, que ne nous semblent paradoxalement pas pouvoir délivrer les théories de l’art que proposent ces derniers. Chercher le sens philosophique des œuvres à même leur sensibilité et non dans une théorie de l’image, tel est donc le projet essentiel de cette thèse. / This thesis discusses the conditions of possibility for a philosophy of art based on a precise and rigorous analysis of the pictorial artistic production of the Italian Renaissance. After attempting at defining a method, the presuppositions of iconology are studied in detail with a view to establishing what appear to be their limits. On the basis of this analysis, the author deduces the need for a philosophy of art which, rather than just carrying out an erudite analysis of the icon, endeavours to extract the meaning of a work of art on the basis of its sensitive shape. While Plato, Hume and Kant’s thoughts seem to fail in proposing such an approach, Hegel’s teachings dedicated to aesthetics offer an operational analytical framework, thanks to which space, drawing and colour provide the very place out of which sense can come into being.Hence the works of Fra Angelico, Botticelli, Leonardo da Vinci and Michelangelo constitute the artistic material out of which the relevance of the space-drawing-colour triptych, as developed by Hegel, is put to the test. Furthermore, reference is made to the philosophical thoughts on space, light and colour – as expressed by authors like Thomas Aquinas, Marsilio Ficino, Albert the Great, Plotinus, Aristotle and Nicholas of Kues – with a view to proposing a philosophical sense of pictorial works of art, which paradoxically the theories of art provided by these authors do not seem able to deliver. It is the fundamental aim of this thesis to look for the philosophical sense of works of art through their own sensitiveness and not through a theory of the image.

The main thematic scope and basis of the PhD thesis is the specific movement in the historiography called duchové dějiny (in English partly misleading translation intellectual history) in the form, in which it was developed in German speaking lands as Geistesgeschichte, and in the Czech historiography as duchové dějiny outlined by Zdeněk Kalista. In the PhD thesis duchové dějiny is put into the wide context of the development of historical thinking and methodology in the 19th and 20th century. The PhD thesis treats the subdiscipline of duchové dějiny in many perspectives and at different levels and thematically is not enclosed by the boundaries of the duchové dějiny itself. The duchové dějiny is here in a way an optics through which one line of historiography and historical thinking in the 19th and 20th century is observed, treated and interpreted. The PhD thesis also aims to connect the history and its methodology with the archivistics and archival theory. In this way proposes the thesis certain solutions. Nowadays, duchové dějiny belongs rather to the marginal movements or subdisciplines in the historiography in the Czech and German speaking lands, contrary to intellectual history in Anglophone areas. In spite of this the PhD thesis tried to show, that the duchové dějiny is still alive,...

From the viewpoint of classical reception studies, I am asking what contemporary British art (by, for example, Sarah Lucas, Damien Hirst, and Mark Wallinger) has to do with the classical tradition – both the art and literature of Greco-Roman antiquity. I have conducted face-to-face interviews with some of the leading artists working in Britain today, including Lucas, Hirst, Wallinger, Marc Quinn, and Gilbert & George. In addition to contemporary art, the thesis focuses on Greco-Roman art and on myths and modes of looking that have come to shape the western art historical tradition – seeking to offer a different perspective on them from that of the Renaissance and neoclassicism. The thesis concentrates on the generation of artists known as the YBAs, or Young British Artists, who came to prominence in the 1990s. These artists are not renowned for their deference to the classical tradition, and are widely regarded as having turned their backs on classical art and its legacies. The introduction asks whether their work, which has received little scholarly attention, might be productively reassessed from the perspective of classical reception studies. It argues that while their work no longer subscribes to a traditional understanding of classical ‘influence’, it continues to depend – for its power and provocativeness – on classical concepts of figuration, realism, and the basic nature of art. Without claiming that the work of the YBAs is classical or classicizing, the thesis sets out to challenge the assumption that their work has nothing to do with ancient art, or that it fails to conform to ancient understandings of what art is. In order to do this, the thesis analyses contemporary works of art through three classical ‘lenses’. Each lens allows contemporary art to be examined in the context of a longer history. The first lens is the concept of realism, as seen in artistic and literary explorations of the relationship between art and life. This chapter uses the myth of Pygmalion’s statue as a way of thinking about contemporary art’s continued engagement with ideas of mimesis and the ‘real’ which were theorised and debated in antiquity. The second lens is corporeal fragmentation, as evidenced by the broken condition of ancient statues, the popular theme of dismemberment in western art, and the fragmentary body in contemporary art. The final chapter focuses on the figurative plaster cast, arguing that contemporary art continues to invoke and reinvent the long tradition of plaster reproductions of ancient statues and bodies. Through each of these ‘lenses’, I argue that contemporary art remains linked, both in form and meaning, to the classical past – often in ways which go beyond the stated intentions of an artist. Contemporary art continues to be informed by ideas and processes that were theorised and practised in the classical world; indeed, it is these ideas and processes that make it deserving of the art label.