Lucky for us Christians! Is it OK if I ask you a few questions? The stories about Abraham were totally cool, too.
From ancient times to the present, artists have been asked to pay tribute to and have been viewed with suspicion by all manner of officialdom. Plato, who fancied himself a philosopher—king, thought the right music could promote social harmony but wanted to kick playwrights out of his ideal Republic.
Why would artists seek more of such freighted attentions?
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In perhaps the most typical incarnation, the artist epitomizes unsullied individualism, an inner-directed free spirit who answers to the muse, not to the state. Citizenship, by contrast, entails group membership with common privileges and obligations conferred from without and regulated by a national government.
Yet in the hurly-burly of experience, where the private realm of the individual leaves off and the public domain of civic life takes up is neither so simple nor clear cut. The realm of the commons where civic engagements are joined provides an arena where personal voice takes flight.
Strong perspectives are forged in dialogue with others. Artists themselves may sense a tension between what can be attributed to talent as a kind of self-possessed natural right and what they seek through training with others as an achieved status—one that is increasingly acquired by means of a college degree.
In practice, art-making is an intricate journey where public and private are at once the vehicle, the route, and the destination. Similarly, the question of what art is for of its attachments, interests, passions, and commitments has become inseparable from the matter of how it is brought into the world—from the rigor of training and technical formation to support for production and access to audiences.
The keys to artistic citizenship lie in understanding how art and artists are brought into the world.
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Art in, as, or for the public chafes against the conviction that art exists for its own sake. The professional school—including the arts either as free-standing institutions or as colleges or divisions within a university—similarly rubs against the liberal arts ideal of education as an end in itself, which is devoted not to specialization but to the cultivation of the whole person.
The seemingly incompatible terms that compose public—art and professional—school speak to the complexity of the often controversial manner in which art makes its appearance in the world.
That, at least, is what I would like to venture here: Public Art Public art can be understood in a variety of ways. Among them, it can be seen as a site or physical place, as a representation of civic ideas, or as an occasion for people to gather to engage in critical reflection—in short, a way of seeing, a way of knowing, and a way of gathering.
These ways of understanding are not necessarily mutually exclusive; they can be evident in the same works of art. Sculptures, monuments, and other installations in town squares, parks, and on or around major civic buildings have been in evidence in any number of cultures for millennia. The modern paradigm of public art in the United States can be seen as a response to the urban strife of the s.
Tom Finkelpearl pointed out that artists then were called on in a rather unrealistic fashion to right the ills of the city fabric by using public art to engender a sense of a more intimate, premodern community. This is art without a frame in the conventional sense. The immediate physical world around the work—city, square, building, park, airport, university campus—becomes its frame.
The viewer is invited to consider ordinary surroundings in aesthetic terms; the form of the work extends attention to what is around it.
Light and shadow; the extensions of the sculptural lines in the patterns of the urban habitat; and the intensity of color of the sky, street, or shrubbery set against the sculptural form all invest the eye with a heightened attention to the experience of living in a particular environment.
What is done with this attention is an open question, and so, too, is how seeing the world aesthetically relates to how one attends to it socially—to the people around us and the concerns that issue from them. The second understanding of public art is as a form of representation.
Here, art can be considered a particular kind of social good that serves as a means to bring forth ideas about our lives together.
In this, public art performs a civic function. It seeks to make explicit linkages among the formal properties of a work, its ability to get us to pay attention to our surroundings, and how we value what we perceive.
In this, the form and content of public art is fundamentally about how we live together with those around us. Such work rests on a conviction that art is not simply aesthetically enlivening of everyday surroundings but that it is civically ennobling.
The representational aspect runs as a thread through the history of public art.Yeat Valves and Control Inc for Scribd - Download as Word Doc .doc /.docx), PDF File .pdf), Text File .txt) or read online.5/5(1).
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CASO TSE INTERNATIONAL-YEATS VALVES CONTROL. 1. ¿Cuál es la situación que esta empresa enfrenta? La Empresa TSE International Corporation es una empresa que ve la necesidad de seguir una política de diversificación, mediante un crecimiento agresivo ya que ha llegado a la conclusión de que había generado poca “penetración” .
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