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Depuis le début du XXIe siècle, un type particulier d’images a envahi l’espace public constitué par Internet : il s’agit des images principales de profil, ces images que les utilisateurs de sites de réseaux sociaux choisissent pour les représenter auprès des autres individus connectés. Comme le plus souvent il s’agit d’une image du corps de celui ou celle qui s’affiche ainsi, il est intéressant de s’intéresser à cette pratique en la rattachant à des pratiques plus anciennes. Dans un premier temps, cette étude présente donc une perspective socio-historique en notant la ressemblance de la pratique de l’image principale de profil avec celle de l’autoportrait et du portrait commandé. Cela permet de remarquer plusieurs points de rupture ou d’inflexion dans l’usage de ce type d’images, mais aussi d’en dégager les usages sociaux typiques. Ensuite, l’observation d’un lieu particulier d’Internet permet de tirer les conclusions suivantes : si l’usage principal de ces images est facile à expliquer, elles servent à symboliser une présence dans des lieux non accessibles aux corps sensibles, ces images montrent toujours des éléments qui permettent de déduire une position sociale et elles sont fondamentalement identiques aux images produites avant Internet. Ensuite, l’étude de ces images montre qu’il y a un véritable continuum dans la manière de dévoiler son intimité qui permet d’affirmer que la frontière entre public et privé n’existe pas sur Internet. Finalement, ces images montrent une absence de canon quant à leur production et une multiplicité des façons de se mettre en scène qui laissent à penser qu’elles sont devenues des symboles à part entière dans la communication qui peut s’établir entre des étrangers sur Internet. / Since the beginning of the century, a new type of images is becoming more and more common in the public space built on the Internet : the profile’s main picture, these images network sites’ users are using to symbolize their self. It’s generally a picture of the Internet user’s body, which leads to a practice already existing. The first step of this essay is a sociohistorical perspective allowed by noticing that profile’s main picture are often self-portraits. It is then possible to establish a continuity between the practices of past centuries and what is visible on the Internet nowadays. The study of self-produced body images shows a gradual spread of their use from the wealthy to the lower strata of society until the mid-twentieth century. They were used mainly to show social status. After falling into disuse, this type of image is now used by one out of three persons worldwide. The observation of a particular Internet web site has allowed the collection of hundreds of main profile’s pictures. Their analysis has the following conclusions: If the main use of these images is to symbolize a presence in areas not accessible to sensitive body, these images still show elements that can be used to infer a social position and are substantially identical to the images produced before the Internet. Then, the study of these images shows that there is a real continuum in the way someone’s intimacy is revealed proving that the border between the public and the private does not exist on the Internet. Finally, these images show a lack of canon on their production and a multiplicity of ways of staging that suggest they have become meaningful symbols in the communication that can be established between strangers on the Internet.

敘利亞內戰的難民攝影直指當代戰爭的關鍵問題，也凸顯社群媒體使用者如何直面這些影像及採取後續行動。因此，本研究聚焦難民影像中的人道關懷有何轉變，以及社群使用者觀看戰爭影像時，如何理解戰爭影像中的人道意義，以及與社群他人共同觀看時有何倫理問題。 　　以庫爾迪影像為分析始點，指出庫爾迪影像及後文本展現社群人道主義，也隱含不同漠視庫爾迪的視線，包括國際政治的角力、宗教信仰的根本問題，更重要的是主流媒體與社群媒體觀者的旁觀問題。 　　再者，從《聖殤》的構圖傳統到現代戰爭影像，人道主義並非持守一套不變的道德倫理。儘管西方人道主義已深植於紀實戰爭影像的視覺論述，但是因指涉對象不同，人道主義的意義也隨之變動。難民影像除了悲憫與哀悼的人道傳統外，還展現出掙扎、焦慮、變動不安等意義，更隨著不同觀者而有所差異。 　　本文也藉由分析戰爭中的自拍以討論在社群媒體觀看的倫理問題。難民自拍連結社群他人，也跳脫主流新聞媒體的再現，展現難民的非戲劇性日常。而社群觀者便於使用社群媒體的視覺行動機制，實踐線上人道主義。然而，線上視覺人道行動也可能再次消費戰爭悲劇，與實際人道行動的意義相異。最後，觀者不僅漫遊於社群世界，尋找自我觀看的視角，更在與社群他人的互動中反覆確認、變換觀看的位置，以此理解戰爭事件與自身的關係，再採取線上視覺行動。 / The images of Syrian refugees point out key questions about modern war, also high-light how users on social media see the images and practice visual activism.　Therefore, this article aims to analyze what the transformation of humanitarian images is, how to understand the humanitarian meaning when users see the images, and what the ethics of seeing is. First of all, the image of Alan Kurdi and post-text show the social humanitarianism and connote lines of vision of ignorance and, including the struggle of international political, religion conflict, and the indifferent of mainstream media and social media. 　　Second, from Pietas to images of modern war, the meaning of humanitarianism is not always the same. Despite the western humanitarianism being rooted in the visual discourse of documentary war images, the meaning of humanitarianism has also changed with different referents. Besides compassion and mourn, struggle, anxiety, variation and instability are included in the images of refugees. 　　Third, this study discusses the ethics of seeing via analyzing selfies in war. Refugees take advantage of selfies to link others on social media and get rid of representation of mainstream media to present the nondramatic everyday life of fleeing. Furthermore, spectators on social media take the visual action to practice online humanitarianism, although it may consume the tragedy again. 　　Conclusively, seeing is not only wandering in social media world and seeking the angles of self-seeing but confirming and changing the position of seeing among the interaction with others time and again. By seeing, people can understand the relationship between war and self, and then take visual action.

Le terme « influenceur » émerge dans les années 90 pour qualifier l’action de certains blogueurs. L’influenceur est, en fait, un médiateur entre une marque et ses consommateurs. Proche des consommateurs, puisqu’il en est un, l’influenceur s’avère souvent beaucoup plus persuasif qu’une simple campagne publicitaire. Le pouvoir de l’influence ne date pas d’hier. Au 13e siècle, on utilisait déjà le mot influencia en latin pour évoquer l’action des astres sur la destinée humaine. Des étoiles à l’influenceur moderne, le pouvoir de l’influence sur une population donnée a toujours fasciné notre curiosité. Sur les réseaux sociaux numériques, le terme « influenceur » est généralement utilisé pour décrire une personne ayant un grand nombre d’abonnés. Les recherches concernant ces « vedettes » du web sont peu cependant nombreuses dans la mesure où il s’agit d’un phénomène plutôt récent. Cette présente recherche s’intéresse plus particulièrement au rôle de la photographie dans la mise en scène de l’influenceuse Camille Dg sur la plateforme numérique à succès Instagram. Nous avons misé sur l’expérience personnelle de celle-ci en adoptant une méthodologie qui repose sur une ethnographie en ligne, de l’observation participante et des entrevues individuelles semi-dirigées. Cette recherche nous a permis de constater que la photographie joue un rôle important dans le divertissement d’une communauté, le pouvoir de faire passer un message, l’acquisition de partenaire d’affaires et l’entretien des relations. Ainsi, ce mémoire contribue à la littérature entourant le processus de mise en scène de soi sur les réseaux sociaux numériques. / The term "influencer" emerged in the 1990s to describe certain bloggers’ actions. The influencer is, in fact, a mediator between a brand and its consumers. Close to consumers, since s/he is one, the influencer often proves to be much more persuasive than a simple advertising campaign. The power of influence is not new. In the 13th century, the Latin word “influencia” was already used to evoke the action of the stars on human destiny. From stars to modern-day influencers, the power of influence over a given population has always fascinated our curiosity. On digital social networks, the term "influencer" is generally used to describe a person with a large number of subscribers. However, there has been little research on these web "stars" as they are a relatively recent phenomenon. This research focuses on the role of photography in the staging of the influencer Camille Dg on the successful digital platform Instagram. We have built on her personal experience by adopting a methodology based on online ethnography, participant observation and semi- directed individual interviews. This research has shown us that photography plays an important role in maintaining a community, getting a message across, acquiring business partners and maintaining relationships. As such, this dissertation contributes to the literature surrounding the process of “mise en scène” on digital social networks.

This thesis examines the philosophical notion of selfhood in visual representation. I introduce the self as a modern and postmodern concept and argue that there is a loss of selfhood in contemporary culture. Via Jacques Derrida, Jean-Luc Nancy, Gerhard Richter and the method of deconstruction of language, I theorise selfhood through the figurative and literal analysis of duration, the frame, and the mirror. In this approach, selfhood is understood as aesthetic-ontological relation and construction based on specific techniques of the self. In the first part of the study, I argue for a presentational rather than representational perspective concerning selfhood by translating the photograph Self in the Mirror (1964), the painting Las Meninas (1656), and the video Cornered (1988), into my conception of a cinematic theory of selfhood. Based on the presentation of selfhood in those works, the viewer establishes a cinematic relation to the visual self that extends and transgresses the boundaries of inside and outside, presence and absence, and here and there. In the second part, I interpret epistemic scenes of cinematic works as durational scenes in which selfhood is exposed with respect to the forces of time and space. My close readings of epistemic scenes of the films The Congress (2013), and Boyhood (2014) propose that cinema is a philosophical mirror collecting loss of selfhood over time for the viewer. Further, the cinematic concert A Trip to Japan, Revisited (2013), and the hyper-film Cool World (1992) disperse a spatial sense of selfhood for the viewer. In the third part, I examine moments of selfhood and the forces of death, survival, and love in the practice of contemporary cinematic portraiture in Joshua Oppenheimer’s, Michael Glawogger’s, and Yorgos Lanthimos’ work. While the force of death is interpreted in the portrait of perpetrators in The Act of Killing (2013), and The Look of Silence (2014), the force of survival in the longing for life is analysed in Megacities (1998), Workingman’s death (2005), and Whores’ Glory (2011). Lastly, Dogtooth (2009), Alps (2011), and The Lobster (2015) present the contemporary human condition as a lost intuition of relationality epitomised in love.

[ES] "La visualidad rostri-publicitaria. Máscaras trans-humanas, de la fotografía del rostro a la transformación urbana de las personas en mercancía.", coloca en el centro del análisis el fenómeno urbano que se da con la presencia masiva, repetitiva y persistente de publicidad que utiliza rostros fotografiados como parte de su estrategia comercial. Asume que en la urbanidad se vive una guerra simbólica que tiene como antecedente siglos de utilización del poder de las imágenes como instrumento de domesticación ideológica. Entiende a la ciudad no solo desde su materialidad como la suma de sus edificios y construcciones físicas, sino también desde su óptica imaginaria en donde convergen los sentires y experiencias de las personas que la habitan, analizando de manera particular el papel de la publicidad exterior como una influencia permanente en el paisaje urbano y cómo a través de su presencia desmedida puede transformarse en contaminación visual. Esta investigación identifica al retrato fotográfico como una estrategia fundamental en las lógicas publicitarias de los últimos tiempos y construye una teoría propia e inédita que vincula la semiótica del rostro humano con la manera de percibir el mundo y la realidad en la que nos encontramos. Se catalogan y definen las características principales de la "visualidad rostri-publicitaria" como concepto central de esta tesis doctoral y se explica cómo a través de ella, las personas son transformadas en mercancía para comercializarlas impunemente. Para complementar el análisis, se acuñan los términos "máscara trans-humana", "publicidad rostrificada", "retratos rostri-publicitarios", "entretenimiento rostri-publicitario" y "contra-visualidades rostri-publicitarias". En contraste, se estudian prácticas artísticas que presentan imágenes alternativas a las dominantes provenientes de la industria publicitaria. Mediante el trabajo de artistas, colectivos y personas libres, se visibilizan las categorías principales que articulan la utilización crítica del rostro humano fotografiado, que nos dará indicios de las posibilidades ilimitadas que tiene desprendernos de la colonización ideológica que se manifiesta al ver cualquier cara, producto de toda una vida marcada por la "visualidad rostri-publicitaria". / [CA] "La visualitat rostri-publicitària. Màscares trans-humanes, de la fotografia del rostre a la transformació urbana de les persones en mercaderia.", col·loca en el centre de l'anàlisi el fenomen urbà que es dona amb la presència massiva, repetitiva i persistent de publicitat que utilitza rostres fotografiats com a part de la seua estratègia comercial. Assumeix que en la urbanitat es viu una guerra simbòlica que té com a antecedent segles d'utilització del poder de les imatges com a instrument de domesticació ideològica. Entén a la ciutat no sols des de la seua materialitat com la suma dels seus edificis i construccions físiques, sinó també des de la seua òptica imaginària on convergeixen els sentires i experiències de les persones que l'habiten, analitzant de manera particular el paper de la publicitat exterior com una influència permanent en el paisatge urbà i com a través de la seua presència desmesurada pot transformar-se en contaminació visual. Aquesta investigació identifica al retrat fotogràfic com una estratègia fonamental en les lògiques publicitàries dels últims temps i construeix una teoria pròpia i inèdita que vincula la semiòtica del rostre humà amb la manera de percebre el món i la realitat en la qual ens trobem. Es cataloguen i defineixen les característiques principals de la "visualitat rostri-publicitària" com a concepte central d'aquesta tesi doctoral i s'explica com a través d'ella, les persones són transformades en mercaderia per a comercialitzar-les impunement. Per a complementar l'anàlisi, s'encunyen els termes "màscara trans-humana", "publicitat rostrificada", "retrats rostri-publicitaris", "entreteniment rostri-publicitari" i "contra-visualitats rostri-publicitàries". En contrast, s'estudien pràctiques artístiques que presenten imatges alternatives a les dominants provinents de la indústria publicitària. Mitjançant el treball d'artistes, col·lectius i persones lliures, es visibilitzen les categories principals que articulen la utilització crítica del rostre humà fotografiat, que ens donarà indicis de les possibilitats il·limitades que té desprendre'ns de la colonització ideològica que es manifesta en veure qualsevol cara, producte de tota una vida marcada per la "visualitat rostri-publicitària". / [EN] "The face-advertising visuality. Trans-human masks, from the photograph of the human face to the urban transformation of people into merchandise.", places at the center of the analysis the urban phenomenon that occurs with the massive, repetitive and persistent presence of advertising that uses photographed human faces as part of the of business strategy. Assumes that within urbanity there is a constant symbolic war which is preceded by an historic use of power through images, as it has served as an instrument of ideological domestication. This research understands the city not only from its materiality view, in other words, as the sum of buildings and physical constructions, but also from his imaginary perspective. In the imaginary perspective of cities, the feelings and experiences of people converge, where is particularly relevant to analyze the role of outdoor advertising, as it is a permanent influence on the urban landscape, which in turn has an excessive presence that can be transformed into visual pollution. This research identifies the photographic portrait as a fundamental strategy in the advertising logics of recent times and it creates an unpublished and own theory of the author that links semiotics of human face with the way of perceiving the world and the reality in which people live. The main characteristics of the "face-advertising visuality" are cataloged and defined as the core concept of this PhD thesis, which is explained through this document highlighting how people are transformed into merchandise to be marketed with impunity. To complement this analysis the terms "trans-human mask", "face advertising", "face-advertising portraits", "face-advertising entertainment" and "face-advertising counter-visuals" are created. In contrast, in this thesis studies artistic practices that present alternative images to the dominant ones from the advertising industry. Through the work of artists, groups and free people in this thesis are visible the main categories that articulate the critical use of the photographed human face. The study of the work of such artists through these categories will give hints of the unlimited possibilities that brings the detachment from the ideological colonization that manifests itself when seeing any face, which is product of a lifetime marked by "advertising face-visuality". / Fajardo Montaño, D. (2021). La visualidad rostri-publicitaria. Máscaras trans-humanas. De la fotografía del rostro a la transformación urbana de las personas en mercancía [Tesis doctoral]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/171744 / TESIS