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2016, Jung Journal
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6 pages
1 file
AI-generated Abstract
This special issue of JUNG JOURNAL: CULTURE & PSYCHE serves as a bridge to Japanese culture, coinciding with the IAAP 2016 Congress in Kyoto. Featuring diverse contributions, it explores the interplay between Japanese themes and psychological practice through articles that delve into mythology, literature, and artistic expression. The issue emphasizes the cross-cultural fertilization of poetry and includes insights into dreams that inform the collective psyche.
The Journal of Asian Studies, 2004
Mutual Images, 2020
Table of Contents Source: Mutual Images [Online], Issue 8, Spring, 2020. ISSN: 2496-1868. Doi: https://doi.org/10.32926/8 Freely available at our Open Access Journal : http://www.mutualimages-journal.org
Philosophy East and West, 2019
Mutual Images, 2021
Table of Contents Source: Mutual Images [Online], Issue 9, Autumn, 2020. ISSN: 2496-1868. Doi: https://doi.org/10.32926/9 Freely available at our Open Access Journal : http://www.mutualimages-journal.org
Journal of Asian Studies, 2018
Japan's Orientalism as seen through the lens of a 1909 painting by Yokoyama Taikan.
The Journal of Japanese Studies, 2010
It is a precarious project to try to identify an artist’s work to her or himself. Too much empathy with the artist’s private life can result in compromising the autonomy of his/her artworks creating possible misinterpretations. On the other hand, asserting the aesthetic achievement of an artist’s work as the ultimate criterion for evaluation can also lead to the mistake of idolizing or depreciating the artist’s life, which becomes a function only of his/her work. In the case of certain artists, however, one should willingly take these kinds of risks. Such artists include those who consider their art as an object of hysteria in the psychoanalytic sense: projecting and objectifying their own life in it with a commitment that borders on fixation. These artists consistently exploit the tension between the world and the self, thereby elevating that relation into a special kind of perceptual status. To borrow the terms of Freudian psychoanalysis, the subject becomes “hysterical” not by virtue of the pressures of an exterior object but because he/she projects his/her own repressed mental energies and emotions into it. What is at stake here is an unconscious psychological process of venting—of the kind seems to have that afflicted Anna O. in the clinical report by Josef Breuer. Anna O.’s hysteria was not caused by the care she offered to her sick father, but, on the contrary, arose from her obsession with attending to him. One might say that the relationship between an artist’s private life and his/her art is “hysterical” (using the term as a psychological metaphor) when he/she completely attaches himself/herself to art and projects his/her own life to it. But we need to make some subtle distinctions: could his/her artistic product be the result instead of self-pity or paranoia as the self is deprived of an exterior world? Or is it a visual exposure of symptoms that represent the dynamics between the subject and the objective world surrounding it and the phenomena that arise through the process of utilizing, deconstructing and transferring the “self” in art as the most fundamental, empirical effect of experience and perception? The former contention might give rise to overly subjective art or art that could be the by-product of a pathological symptom. On the other hand, the latter suggestion is quite reasonable, helping us to understand the correlation between extreme “objectivity” and self-destructive. The discussion that follows takes up with this idea of the symptom, for “Cody Choi” and “Cody Choi’s visual art” formed a dyadic relationship from the beginning of the artist’s career in the 1980s and have been producing effects and side effects occasioned by the relations between the hysterical subject and his art objects ever since. In other words, Choi’s choric neurotic questions regarding “desire for others” and “my place” in life—“What am I to others”? “What do others want from me”?—instigate and galvanize his artistic practice, produce success or failure, and nurture and diversify his work, making it, by turns, more obscure or clearer. My argument turns on the suggestion that these effects and side effects of life and aesthetic reality issue from an overriding question of identity to which the artist’s work will ultimately respond. The center of this discussion is informed, then, by the individual Cody Choi and some of his works.
2010
Unlike most Western aesthetics, which recognize (aesthetic) pleasure, independent of other values (truth and falsity, good and evil), as the primary value of aesthetic experience, the various Japanese aesthetics recognize a range of objectives and effects that is more complex. First, there is a wider range of types of aesthetic pleasure. Those best known and most influential in the West include aware/mononoaware (an awareness of the poignance of things, connected to a Buddhist sense of transience and to passing beauty); yūgen (deep or mysterious and powerful beauty, especially in Noh theater); wabi (powerlessness, loneliness, shabbiness, wretchedness); sabi (the beauty accompanying loneliness, solitude, quiet); and shibui (an ascetic quality or astringency, literally the sensation afforded by a pomegranate, which also imparts a rich but sober color to wood stains, etc.). Second, Japanese aesthetic experiences and activities are employed in the service of a wider range of objectives. These include (aesthetic) pleasure and the revelation of truth; self-cultivation that is not only artistic but also physical, social, emotional, psychological, and spiritual; the construction of personal, group, and national identity; and the formulation of relationships. This article begins with an overview of the uniqueness of Japanese aesthetics. It then examines several of the unique objectives of Japanese aesthetics in further detail. Japanese philosophy, Japanese aesthetics, aesthetic pleasure, aware, truth Japanese aesthetics have exerted broad, deep, and important influences on arts, on politics and power structures, and on individual lives not only in
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