藏族绘画史上的趣闻

藏族历史上有很多关于绘画的趣闻轶事。这些趣闻轶事既反映了藏族人民创造精神财富的聪明才智,又可以看出藏族绘画的起源和发展的来龙去脉,能给人以启发,给人以智慧,给人以鼓舞。在这里,笔者想从如下几个侧面做点介绍: 趣闻之一:牧羊人首创绘画的传说 长江源头的通天河畔有个草原名叫“梅朵隆洼”,翻译成汉话就是“花的草原”。据说古时候这片草     

Paleolithic Art: A Cultural History

In this article we review the history of the terms and ideas that have been used to conceptualize Paleolithic art since the end of the 19th century. Between 1900 and 1970, prehistoric representations were typically divided into two main groups: parietal art (including rock and cave art) and portable (or mobiliary) art. This classification gave rise to asymmetrical attitudes about Paleolithic images. In particular, many portable and nonfigurative representations were overlooked while a small number of cave paintings were praised for their realism. Although the portable/parietal division has remained a popular divide among archaeologists, in the last 30 years increasing numbers of specialists have crossed the boundaries established by these categories. They have developed new frameworks within which more kinds of images are meaningfully approached and incorporated into the analysis of Paleolithic art and symbolism. The emergence of new approaches to Pleistocene imagery is the result of a number of interrelated processes, including the globalization of Paleolithic art studies, the impact of new discoveries, and the development of new approaches to art, images, and symbolism.     

A Brief Exploration of Neurological Art History

The invention of realistic portraiture to reveal "inner life" is attributed by some art historians to Jan van Eyck who worked in Flanders from 1420 onwards. We show, using clinical neurological examination of the gold mask of Agamemnon dating from 1550-1500 BC and of the portraits of Henry III and his son Edward I - important English royals - painted between 1216 and 1307, that realistic portraits were made well before the 15th Century. Thus artists unwittingly used neurology as part of their realistic approach to the presentation of the face. Because neurological diagnosis is often visual, neurology, in turn, has a rich potential to unveil examples of realism in art. We consider the art pieces examined here also pertinent to art historians, as they assess the role of art in documenting history.     

Introduction: Danto and His Critics: After the End of Art and Art History

In Bielefeld, Germany in April, 1997 an author conference was devoted to Arthur C. Danto's 1995 Mellon Lectures After the End of Art: Contemporary Art and the Pale of History (Princeton,1997). This essay provides an introduction to seven essays given at that conference and expanded for this Theme Issue of History and Theory . Danto presented his view of the nature of art in The Transfiguration of the Commonplace (1981). He then added in the Mellon lectures a sociological perspective on the current situation of the visual arts, and an Hegelian historiography. The history of art has ended, Danto claims, and we now live in a posthistorical era. Since in his well-known book on historiography, Analytical Philosophy of History (1965), Danto is unsympathetic to Hegel's speculative ways of thinking about history, his adaptation of this Hegelian framework is surprising. Danto's strategy in After the End of Art is best understood by grasping the way in which he transformed the purely philosophical account of The Transfiguration into a historical account. Recognizing that his philosophical analysis provided a good way of explaining the development of art in the modern period, Danto radically changed the context of his argument. In this process, he opened up discussion of some serious but as yet unanswered questions about his original thesis, and about the plausibility of Hegel's claim that the history of art has ended.
Hegel . . . did not declare that modern art had ended or would disintegrate. . . . his attitude towards future art was optimistic, not pessimistic. . . . According to his dialectic . . . art . . . has no end but will evolve forever with time.     

历史与实践:纽约大都会博物馆的中国艺术收藏

纽约大都会博物馆的中国艺术收藏已有130年的历程。其间收藏的器类始于制作精美、雅俗共赏的明清瓷器,继而扩展到玉器、金银器、珐琅器、牙雕等整个明清时代的装饰艺术,再进一步扩展到中国古代的青铜礼器、玉器、陶塑和佛教造像,并且随着西方对于中国艺术的研究的深入,观众和收藏家逐渐领略到中国书画艺术深邃的文化内涵,最终全面地了解绵延不断的中华五千年文明;其收藏历程则见证了美国,或是说西方对中国文化艺术的认知过程,收藏过程中所形成的收藏家、赞助人和博物馆业务主任成功的合作模式和经验或许可以给中国的博物馆提供有益的借鉴。     

试论滕固现代绘画史学中的“德国模式”

民国时期的学者滕固曾留学德国 ,在中西文化冲突与融合中 ,作为德语国家文化与学术模式在中国的重要代表人物 ,吸收德国的现代艺术史学方法 ,在中国现代绘画史上第一次把西方“风格学”的研究方法引入中国绘画史研究 ,成为中国现代绘画史上第一位具有现代艺术史学意识的专业的艺术史家。其“德国模式”的绘画史学方法在中国现代绘画史学的发展过程中 ,具有不可忽视的地位。     

敦煌学史上的丰碑--史苇湘《敦煌历史与莫高窟艺术研究》编校手记

史苇湘先生（1924－2000年）遗《敦煌历史与莫高窟艺术研究》即将出版,史先生从事敦煌研究50多年,在敦煌壁画临摹,敦煌石窟容调查整理,敦煌历史化研究等方面做出了卓越贡献,创立了敦煌本土化论,石窟皆史论等名论断,最早运用艺术社会学方法手段研究敦煌艺术,同时在如何做一个真正的敦煌学人方面也为后世树立了典型,本书即是史先生研究成果的集中反映。     

美术史上的明清岭南人物画

人物画是以人物及人物活动为主的传统画科。兴盛于魏晋与唐代。到两宋及元代,随着文人画的兴起,山水、花鸟这些易于表达文人情趣的画科发展起来,人物画的光彩逐渐黯炎下去。明以降,人物画虽不占主导地位,但也出现了一批成就卓著者,     

略述石寨山文化艺术品中所见之早期中印交通史迹

中、印早期交通,反映在石寨山化的艺术品中,其青铜失蜡法冶炼术与泰国班清化一样,可能是受到来自印度哈拉巴化的影响;石寨山化盛行的动物崇拜与古印度宗教化的自然崇拜颇多相合;其部分人物雕像也反映出印欧人种的特征;昆明羊甫头东汉中期墓涌现的“林伽崇拜”等迹象,可能意味着早期印度移民及其宗教化的东渐,早在公元前后就发生在滇西地区,其时间要远早于《华阳国志》诸史籍的相关记载。     

Reading versus Seeing? Winckelmann's Excerpting Practice and the Genealogy of Art History

From his arrival in Italy in 1755, Winckelmann's work is infused throughout by a fundamental antinomy: reading versus seeing. This antinomy possesses for him a decidedly epistemological significance: it allows him to present himself as the father of a discipline deserving of its name, i.e., the history of art. In Geschichte der Kunst des Alterthums (1764), he claims to break with a long tradition of art discourse which had been primarily supported by ancient texts, basing his book instead on the direct observation of the artworks. The aim of this paper is to critically examine this antinomy. How does seeing relate to reading in his working method? What relationship does art history, in the empirical dimension Winckelmann wanted to give it, have to book knowledge? Winckelmann's excerpts collection provides valuable answers to these questions. Following an old scholarly tradition, Winckelmann used to write down passages of his readings, constituting a vast handwritten library of excerpts which never left him. The result of this intense excerpting practice consists in some 7,500 pages, which allow to better define the share of empirical observation and book-based knowledge in his approach to ancient art.