对后现代语境中艺术"无深度"的原因的思考

后现代艺术是对处于所谓后的语境中而出现的艺术的称呼。当各种后的理论出现之时,处于后环境中的艺术,也表现出不同于现代艺术的特征。当然,如同对现代和后现代的过程我们不能人为地划分开一样,对现代艺术和后现代艺术有时也并不能进行强制性的区分。可以说,它们共同存在于当代的社会文化环境中,与社会环境互相影响、作用。     

乡村现代建筑中在地文化的传承——以“拾云山房”为例

文章从乡村现代建筑与乡村传统建筑的区别、联系出发,分析乡村现代建筑的在地文化发展模式,以材料、技术的不同到功能主体、历史文化的联系,阐释在地文化的地域性与时间性,乡村现代建筑为何要传承在地文化,其意义与内涵的作用,再以实际案例分析如何在乡村现代建筑中运用在地文化。     

现代艺术在城市园林设计中的应用

随着社会的发展,人们的物质水平、文化水平,以及对艺术的认知水平都在不断提高。现代艺术作为新时代的产物,与设计是密切相关的。城市的园林设计是现代最为综合的艺术设计,与现代艺术形式有着密切的联系。通过阐述现代艺术与园林设计之间的关系,并从小品、植物等几个方面来分析现代艺术在城市园林设计中的应用。     

艺术、产业和现代化

艺术是一个现代概念,艺术研究与艺术界、市场、社会分化、政治和美学五个领域有着直接的联系。艺术与现代工业敌对,是一种后工业社会的工业模式。艺术与日常生活并非冷漠,有着密切的关系。艺术界产生了区隔,新的文化模式也培养了新的受众。通俗文化的流行,推动了民主政治的发展。现代主义诞生于艺术界中,有其自身的文化动力。因此,审美的艺术不仅关涉个体"情感",而且提供了一种关于世界的特殊知识。这些有利于理解文化政策的合理性。     

艺术植入社区——公共艺术在现代社会功能中的作用

公共艺术自其诞生之初就与城市文化之间存在着天然的联系。公共艺术是一种以人为本,利用城市内的公共空间,通过对城市空间结构、造型以及空间的重新设计来表达的,面向所有市民公众的文化艺术。因此,公共艺术的本质是社会性的。公共艺术的概念虽是在现代的产物但自古至今公共艺术在社会上一直发挥着作用。随着社会城市的发展,公共艺术也越来越多地在发达国家和发达城市开始适用,改善着城市的审美面貌,调节着高墙之下的封闭人际关系,搭建人与自然、人与城市、人与人之间的互动桥梁,在社会里发挥着重要的作用。     

民族精神的发展与民族凝聚力的重构

民族精神的发展与民族凝聚力的重构阮纪正民族精神是整个民族文化的灵魂和升华,是贯穿于整个民族文化之中的“主心骨”,而民族文化则是民族精神的对象化。民族凝聚力是民族精神和民族文化的功能和结果。它体现了该民族成员在创造历史的过程中相互之间结合上的协调性和整合性。同民族精神与民族文化一样,民族凝聚力也是一个历史范畴。特定的民族凝聚力,总是同该民族某个时期特定的经济、社会和精神诸方面的性质联系在一起的。传统凝聚力的因素,到了现代社会有可能变成离散力的根源。例如人们常说我们的民族精神和民族文化是“群体本位”的,这种群体取向“有利于”民族凝聚力。在我看来,这一说法虽不无道理,但须结合具体背景进行深入分析才能成立。同样,对那种认为现代商品社会里所谓“个体本位”的精神会妨碍社会群体凝聚力的观点也应作具体的分析。我们社会现阶段正处于从传统到现代的转型过程中。现代化必然引起社会目标的变换、社会利益的重新分配和社会关系的重组。而我们真正的民族精神、也就集中表现在这全面性的改革变换和重组重构之中。我们的民族精神是具有“个体自觉”传统的。我们现在遇到的问题并不在于人是否具有伦理道德的自觉,而是传统自然经济和宗法社会把人的“个体自觉”纳     

中西合璧的飞天形象传承

在对飞天艺术的现代研究中,自贡青年画家曾浩可以说是一个绕不开的人。他立足传统、大胆创新,将西方油画技法与中国传统文化相结合,使原本古今难容的元素竟然和谐地融为一体;他将现代人的审美观和自己的艺术理念融入到创作中,再现敦煌深厚的文化底蕴,于古韵中渗透出现代美,表现出鲜明的时代气息和丰富的中国文化内涵,展现古典与摩登、矜持与时尚、典雅与腾飞的交融结合。     

优秀传统艺术在城市公共空间中的运用研究

城市在现代化发展中,与文化产生了较为密切的联系。城市公共艺术成为城市文化的重要载体,不仅可以很好地展示城市形象,还能传承地域文化特色,彰显其独特的艺术魅力。因此,文章基于现代城市公共空间现状对优秀传统艺术在城市公共空间中的实际运用进行分析。     

威廉斯大众文化理论与美学的后现代转向

威廉斯从其经验主义出发,敏锐地捕捉到英国社会文化生活中发生的显著变化,将大众文化这种新兴的知识对象纳入美学研究视野,不但打破了封闭性的审美自律性,而且是对后现代转向中的社会生活世界和文化现实的某种积极的回应。在后现代主义的视野中,艺术、审美与日常生活已经相互渗透,审美、艺术不再以孤傲自律的面孔出现,而是与日常生活浑然不分。甚至可以说,在后现代社会,审美因素向日常生活渗透播撒,这是一个重要趋势。     

浅谈“李超式”太极与现代舞的碰撞结合——以现代舞作品《你好陌生》为例

太极与现代舞本是两种不同的文化艺术形式,但是前者的形韵与后者的舞韵在一定程度上存在着一些契合之处。《你好陌生》作为李超导演的代表作,充分地展现了现代舞与太极之间的艺术联系。不仅展现了太极文化之精妙以及现代舞艺术之优美,更是触发了人们心中的思绪与情怀,引发了人们对于传统文化、现代艺术,甚至包括对于生活本质、社交关系的深思。     

Contemporary Art and Contemporary Sport in the Arabian Peninsula

ABSTRACT

This paper explores the relationship between the development of art and sport in the Arabian Peninsula. In particular, it will be argued that both sport and art can be understood in terms of a trajectory from the ‘modern’ to the ‘contemporary’. Modernity and modernism are introduced through an interpretation of Paul Delaunay’s series of paintings ‘The Cardiff Team’ (1912–22) which may be read as an expression of modernity. The content of the paintings documents core elements of European modernist culture, including technology and science, leisure, consumerism and advertising, and crucially (international) sport. Delaunay’s work provides a background from which to reflect upon the development of sport into something like its contemporary form, in early 20th Europe. By drawing on Terry Smith’s analysis of the difference between modern and contemporary art, and applying this to sport, in order to suggest that there is a distinctive contemporary form of sport, the core tensions within both artistic and sporting practices are argued to lie in the movement from a conception of sport as an expression of modernity, where this is conceived as a universal movement, exemplified by Western humanism, towards a conception of sport as something particularised, expressive of local cultures. The promotion of art institutions and sports events within the Arabian Peninsula highlights the resultant tensions between the neo-colonial influence of Western culture and the reinterpretation of that culture, locally, in order to reflect upon and articulate communal identity within the contexts of globalism and transnationalism.     

Western Buddhism: Tradition and Modernity

The idea of a fragmented, de-traditionalized society has been much discussed over recent years. While Anthony Giddens has suggested that the issues surrounding postmodernism and postmodernity do not constitute the end of modernism and modernity, there has been a significant disjunction in the modernist narrative. Indeed, the project of modernity has been instrumental in the perceived de-traditionalization of society through an intensification of globalization where local contexts are invaded by abstract systems. In this paper, using the existence of Buddhism in the West as an example, I argue that this does not signify the end of tradition as such. Introducing certain aspects of Theravada Buddhist philosophy as a means of comparison, I further argue that it is possible to reclaim a place for religion by suggesting that traditions may exist in their own cultural niches which appear throughout society; as well as at various times during the life of an individual. This I call a de-universalized society in which religious tradition persists, albeit not in an inclusive form.     

Western Buddhism: Tradition and Modernity

The idea of a fragmented, de-traditionalized society has been much discussed over recent years. While Anthony Giddens has suggested that the issues surrounding postmodernism and postmodernity do not constitute the end of modernism and modernity, there has been a significant disjunction in the modernist narrative. Indeed, the project of modernity has been instrumental in the perceived de-traditionalization of society through an intensification of globalization where local contexts are invaded by abstract systems. In this paper, using the existence of Buddhism in the West as an example, I argue that this does not signify the end of tradition as such. Introducing certain aspects of Theravada Buddhist philosophy as a means of comparison, I further argue that it is possible to reclaim a place for religion by suggesting that traditions may exist in their own cultural niches which appear throughout society; as well as at various times during the life of an individual. This I call a de-universalized society in which religious tradition persists, albeit not in an inclusive form.     

Thoughts on the inner conflict within Islamic culture: Their existential anxieties and ours

Abstract

This paper focuses on how Islamic terrorism is primarily part of a larger internal conflict within Islamic culture. Western, liberal (largely Christian) democracies evolved over centuries of their own bloody philosophical and political struggles between religious authority and what came to be defined as a modern, civil society built on individual freedom of belief, secular authority, and law. Now, Western liberal modernity represents a deep existential threat to traditional Islamic societies around gender, family relations, and individual beliefs. A ferocious internal struggle exists between those Muslims who believe Islam can absorb those tensions – creating its own version of an open, tolerant, cultural modernity – versus political Islamists, jihadists, for whom the annihilation anxiety elicited by the threatened social change is directed both internally and in violent rage at the West.     

‘Second generation’ Sikh autobiographies and authobiographical novels in European languages: Turning towards and away from traditions

ABSTRACT

The article analyzes autobiographies and autobiographical novels by Sikh authors who were born and grew up in Europe and North America as sources for understanding developments of Sikh religion. It uses the concepts panjabiat (Punjabi-ness), Sikh religion and modernity/Western society to understand the tensions and conflicts described in these books. The authors had to work out the differences between panjabiat, Sikh religion and modernity/Western society. They had to figure out what place the Sikh religion should have in their new identity and for this they were looking for similarities between the Sikh religion and Western society. In the autobiographies Sikh religion emerges as an ideology employed to criticize Punjabi culture and society and Sikh religion is reinterpreted and often comes to refer to some general principles that are compatible and supportive of Western modernity.     

Modernity and Postmodernity: The Characteristics of Postmodern Cultural Media

From the academic frontier of modernity and postmodernity,the author aims at exploring the fission between modernity and postmodernity and also the characteristics of postmodern cultural media from a philosophical vantage point.This paper illustrates three aspects of Western modernity:individual modernity,social modernity,and instrumental modernity,and it also clarifies the issues in modernity,starting by explaining three forms of the cultural fission:avant-garde,modernism,and postmodernism.The paper then demonstrates that the rise of postmodernity represents a new transformation and new characteristics of contemporary Westem spirit,namely,the collision and compatibility of various concepts,in which popular culture and high culture,mass culture and elite culture,fashion and games as well as noise and silence have constituted an uncanny landscape of cultural media.This eerie landscape displays the indeterminacy of language,culture,art,consciousness,and aesthetics.From the perspective of theoretical innovation,the author proposes that the postmodem cultural media always displays its commodity and instrumentality,plays and entertainment,anti-culture and anti-art,replication and fabrication logically and practically as an outcome of post-industrial society.In conclusion,three critical issues are addressed:personal spiritual belief,the development of mass culture,and aesthetic principles.The postmodem cultural media has deeply influenced traditional culture,aesthetics,and how they are evaluated,resulting in cultural conflicts and a humanistic dilemma in the world of contemporary capitalism.     

Selective networking as identity project: the social integration of first generation immigrants in Norway

Many immigrants try to gain positive recognition in their everyday lives through the active and selective rearrangement of social relations with members of the host community and their own ethnic groups. Amongst other things, their selectivity with respect to who they want to be associated with are expressed through their ethno-social preferences, as well as through the kinds of ties and the sociable intensity they have with their Norwegian and compatriot friends and acquaintances. In this article, I argue that there are tensions and dilemmas connected to these friendships. These tensions can be partly illuminated if we distinguish between the interactional aspects of the ties and the symbolic values that immigrants attach to these ties. The main argument is that for many immigrants, the weak tie attachment to Norwegians seems to be the preferable path of social integration into the mainstream society. Given the focus on immigrants’ voices, the data was gathered through qualitative interviews. Other methods of gathering empirical data, such as from observations, are also used.     

Social Representations of Memory and Gender in Later Medieval England

Social representations in later medieval culture have attracted little attention amongst psychologists, pre-dating the development of the so-called ??public sphere?? in the eighteenth century. In addition, the association of pre-modern societies with ??traditional?? modes of communication in social psychology places implicit limits on areas that may be studied through the lens of social representation theory. This article analyses the way in which knowledge circulated in late medieval society, noting initially the plural nature of representations of events and marginal groups, and the myriad channels through which beliefs were consolidated. In later medieval England perceptions of the past depended on collective and group memory, with customary rights and local histories forged through ??common knowledge??, hearsay and the opinions of ??trustworthy men?? of the village. The final section of this commentary provides an analysis of testimony from the late medieval church courts, in which witnesses articulated gender ideologies that reflected perceptions drawn from everyday life. Social representations of women were thus deployed in ecclesiastical suits, on the one hand supporting evidence of female witnesses and on the other justifying misogynistic stereotypes of women??s behaviour.     

The Devil's Tabernacle: The Pagan Oracles in Early Modern Thought,by Anthony Ossa-Richardson,Princeton: Princeton University Press, 2013, 342 pp. ISBN 978 0 691 15711 5, US$35.00 (hardback); ISBN 978 1 400 84659 7 (e-book)

In this article, I juxtapose Pentecostal churches with youth gangs, two popular barrio institutions that at first glance appear to be irreconcilable but when considered together evince organic parallels that reveal important insights into contemporary life in urban poverty. Reflecting on ethnographic data from the Dominican Republic and elsewhere, I argue that due to an analogous ritualization of everyday life – through rigorous rules and clearly defined consequences for breaking them – both Pentecostal churches and youth gangs, despite their ostensible differences, afford a unique kind of freedom in constraint, and by providing reliable spaces of predictability, control, and mastery, have become popular stages for managing the precariousness of barrio life in late modernity.