Art Criticism - The State University of New York
Art Criticism - The State University of New York Art Criticism - The State University of New York
image-world, the picture opens up an imaginary world within and in relation to the lived environment in which one dwells. 29 This construal alters what it means for a style to be mimetic. Pictorial mimesis is most often thought of in terms of the spectatorial stance, that a mode of depiction looks "realistic" or "naturalistic" because it somehow captures or corresponds to the way the world appears to the theoretic gaze. But mimesis is most basically the exercise of taking up ways of being in the world, the process of becoming other. Human practices are not "wired in" but require miming the comportments of other people, with this propensity for "othering" most intensive during childhood and continuing throughout one's life. 30 An image is mimetic, then, to the extent that it effecti vely styles a way of being in the world. Unlike sculptural figures, picture-worlds withdraw from existential space while still enveloped within and by that space; they open up another space amiqst and in relation to the space of our existence, what we might call a space of the imaginary. (By way of contrast, sculpture more directly inserts itself into existential space, which does not mean that it can have no mimetic force.) When the imaginary space of a picture is relatively shallow and the figures non-volumetric, the image-world is "otherworldly"; but when the virtual space is comparatively deep and the figures more volumetric, the image-world is more "thisworldly." In the latter case we are more likely to assume an empathetic posture and identity with the certain figures (who they are, what they do), incorporating this imaginary self-understanding into our everyday being in the worldY Renaissance paintings, then, are more imitative than medieval icons less on account of some purportedly new perceptualist "realism" and more in line with an epochal leap in the mimetic capacity of pictures. To give just one example, dorsal figures emerged in paintings of the fourteenth and fifteenth century. Because the spatial orientation of such figures parallels that of a beholder confronting the painting, one imaginatively takes up the action of such dorsal characters within the virtual space of the historical narrative. This instructs us how to conduct ourselves in the everyday world, a moral lesson directed to our bodily being and underwritten by the sacred authority of the religious taleY Earlier medieval pictures in the Italian tradition do not have dorsal figures, and in general are less forcibly mimetic. Such images typically iconicize narrative actions and present holy figures in an "otherworldly" manner with the effect that in the last instant such figures exemplify what we cannot become. That is to say, we may all strive to imitate the life of Christ, but a Vita icon of St. Francis presents the saint in his temporal and spatial transcendence, locating his example beyond our mortal grasp. Such images project limit-ideals of earthly existence; and, further, even as we emulate the saintly virtues, it is left unspecified how to do so in the world, what would be a proper course of 114 Art Criticism
action to take. Renaissance painting marked a epochal shift in the history of Western images by laying out more specifically how one ought to conduct oneself. Inheriting the modes of representation proper to postmedieval visual culture, modernity transformed and intensified pictorial mimesis. Along with a quantitative explosion and dispersion of pictorial imagery, one of the most significant changes has been the emergence of moving pictures, which with regard to the mimetic imaginary provide a temporalIy more precise and intensive manner of modeling comportments. 33 I would suggest that there is a paralIel development in the history of pictorial mimesis. Medieval images offer limits-ideal of proper conduct yet present few precise models for how one is to emulate the saintly life in actual worldly practice. In contrast, postmedieval pictures model specific actions; they are more intensely mimetic and more akin to disciplining behavior. Moroever, this latter modality of picturing has been intensified and transformed in modernity through the advent of moving images which model temporally the minutiae of bodily activity. With practices of mutual recognition never quite living up to the diffuse but pervasive promise' of community, we compensate by readily "buying into" the imaginary senses of self embodied in the images.of the mediascape. So, even from this alI too brief account, I hope it is fair to say that our understanding of the stakes and contours of the mimetic imaginary in contemporary visual culture has been enhanced through our reformulation of art history as a critical hermeneutic of our times. No doubt I have under argued for what an historical ontology of images might look like; and the historical scheme of medieval, postmedieval, and modern visual cultures to which I refer is barely a sketch. But my intent in this final section of the paper has only been to indicate ways the art history survey might be wrought to focus genuine critical reflection upon the spectacle of modernity. (Another crucial theme, beyond the purview of this discussion, is the autonimization of art in modernity, and art's consequent internalization of and resistance to spectacular culture.) The introduction of such themes into classroom discussion can readily promote the community of studentsinterpreters to re-think their ways within the sight lines of contemporary existence. For it has been my experience that rather than making the survey class more abstract and obscure, themes like pictorial mimesis help bring discussion to bear more directly and concretely on the students' own everyday experiences and life frustrations. In this essay I have been advancing that we transform the art history survey into a community of student interpreters. This entails foregrounding educational imperatives above administrative and professional obligations. I have gone further and advocated that this is may not be enough, that art vol. 17, no. 1 115
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action to take. Renaissance painting marked a epochal shift in the history <strong>of</strong><br />
Western images by laying out more specifically how one ought to conduct<br />
oneself.<br />
Inheriting the modes <strong>of</strong> representation proper to postmedieval visual<br />
culture, modernity transformed and intensified pictorial mimesis. Along with a<br />
quantitative explosion and dispersion <strong>of</strong> pictorial imagery, one <strong>of</strong> the most<br />
significant changes has been the emergence <strong>of</strong> moving pictures, which with<br />
regard to the mimetic imaginary provide a temporalIy more precise and intensive<br />
manner <strong>of</strong> modeling comportments. 33 I would suggest that there is a<br />
paralIel development in the history <strong>of</strong> pictorial mimesis. Medieval images <strong>of</strong>fer<br />
limits-ideal <strong>of</strong> proper conduct yet present few precise models for how one is to<br />
emulate the saintly life in actual worldly practice. In contrast, postmedieval<br />
pictures model specific actions; they are more intensely mimetic and more akin<br />
to disciplining behavior. Moroever, this latter modality <strong>of</strong> picturing has been<br />
intensified and transformed in modernity through the advent <strong>of</strong> moving images<br />
which model temporally the minutiae <strong>of</strong> bodily activity. With practices <strong>of</strong><br />
mutual recognition never quite living up to the diffuse but pervasive promise'<br />
<strong>of</strong> community, we compensate by readily "buying into" the imaginary senses<br />
<strong>of</strong> self embodied in the images.<strong>of</strong> the mediascape. So, even from this alI too<br />
brief account, I hope it is fair to say that our understanding <strong>of</strong> the stakes and<br />
contours <strong>of</strong> the mimetic imaginary in contemporary visual culture has been<br />
enhanced through our reformulation <strong>of</strong> art history as a critical hermeneutic <strong>of</strong><br />
our times.<br />
No doubt I have under argued for what an historical ontology <strong>of</strong><br />
images might look like; and the historical scheme <strong>of</strong> medieval, postmedieval,<br />
and modern visual cultures to which I refer is barely a sketch. But my intent in<br />
this final section <strong>of</strong> the paper has only been to indicate ways the art history<br />
survey might be wrought to focus genuine critical reflection upon the spectacle<br />
<strong>of</strong> modernity. (Another crucial theme, beyond the purview <strong>of</strong> this discussion,<br />
is the autonimization <strong>of</strong> art in modernity, and art's consequent internalization<br />
<strong>of</strong> and resistance to spectacular culture.) <strong>The</strong> introduction <strong>of</strong> such themes<br />
into classroom discussion can readily promote the community <strong>of</strong> studentsinterpreters<br />
to re-think their ways within the sight lines <strong>of</strong> contemporary existence.<br />
For it has been my experience that rather than making the survey class<br />
more abstract and obscure, themes like pictorial mimesis help bring discussion<br />
to bear more directly and concretely on the students' own everyday experiences<br />
and life frustrations.<br />
In this essay I have been advancing that we transform the art history<br />
survey into a community <strong>of</strong> student interpreters. This entails foregrounding<br />
educational imperatives above administrative and pr<strong>of</strong>essional obligations. I<br />
have gone further and advocated that this is may not be enough, that art<br />
vol. 17, no. 1 115
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