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Quote by Jennifer Pierre

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Jennifer Pierre

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“On le prend, on le pose sur un doigt et on l'inspecte de près : "Vous êtes drôle. Vous ne vieillissez pas. Vous avez les exigences, les indignations des adolescents. Leur goût de l'absolu. Vous tenez absolument à savoir. Est-ce bon? Est-ce mauvais? Il vous faut des règles impérieuses qu'il serait obligatoire d'appliquer. Vous voulez à toute force qu'il y ait une vérité à laquelle on soit contraint de se soumettre coûte que coûte. Le terroriste - c'est vous, mon cher... L'Art, comme vous dites, une oeuvre d'art n'est jamais une veleur sûre. [...]”

ArtDialogueRéflexionDébatIdéalismeHistoire De L Art
Book:Les Fruits d'Or
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“اهل تئاتر غالبا رامبراند را شکسپیر نقاشان می نامند، زیرا استعداد و توانایی این صورتگر در نمایاندن عمق ذات شخصیت های گوناگون، شفقتی که نسبت به شخصیت های هر یک از تابلوهایش نشان می دهد، چیره دستی حیرت آور او در دریافت لحظه های بسیار حساس و چشمگیر و مجسم ساختن بسیار دقیق و زیرکانه ی آن لحظه ها بر پرده ی نقاشی، آن چنان است که وی را به آسانی با شکسپیر قابل مقایسه می سازد، با این تفاوت که شکسپیر در کار خود از کلمات یاری می گیرد و رامبراند از قلم مو و رنگ ها مدد می جوید.”

ArtLiteraturePaintingArtistsادبیاتهنرHistory Of Artهنرمندانتاریخ هنرنقاشی
Book:Rembrandt: A Life
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“Kitsch deprives feeling of its cost, and therefore of its reality; desecration augments the cost of feeling, and so frightens us away from it. The remedy for both states of mind is suggested by the thing that they each deny, which is sacrifice. Konstanze and Belmonte in Mozart’s opera are ready to sacrifice themselves for each other, and this readiness is the proof of their love: all the beauties of the opera arise from the constant presentation of this proof. The deaths that occur in real tragedies are bearable to us because we see them under the aspect of sacrifice. The tragic hero is both self-sacrificed and a sacrificial victim; and the awe that we feel at his death is in some way redemptive, a proof that his life was worthwhile. Love and affection between people is real only to the extent that it prepares the way for sacrifice—whether the petits soins that bind Marcel to Saint Loup, or the proof offered by Alcestis, who dies for her husband. Sacrifice is the core of virtue, the origin of meaning and the true theme of high art. Sacrifice can be avoided, and kitsch is the great lie that we can both avoid it and retain its comforts. Sacrifice can also be made meaningless by desecration. But, when sacrifice is present and respected, life redeems itself; it becomes an object of contemplation, something that ‘bears looking at’, and which attracts our admiration and our love. This connection between sacrifice and love is presented in the rituals and stories of religion. It is also the recurring theme of art. When, in the carnage of the Great War, poets tried to make sense of the destruction that lay all around, it was in full consciousness that kitsch merely compounded the fault. Their effort was not to deny the horror, but to find a way of seeing it in sacrificial terms. From this effort were born the war poems of Wilfred Owen and, much later, the War Requiem of Benjamin Britten. So there, if we can find our way to it, is the remedy. It is a remedy that cannot be achieved through art alone. In the words of Rilke’s ‘Archaic Torso of Apollo’: ‘you must change your life’. Beauty is vanishing from our world because we live as though it did not matter; and we live that way because we have lost the habit of sacrifice and are striving always to avoid it. The false art of our time, mired in kitsch and desecration, is one sign of this.”

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Book:Beauty
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