{"title":"丑陋的婴儿和美丽的尸体:罗伯特·亚伯的诺斯替喜剧","authors":"H. Marks","doi":"10.3138/YCL.60.X.224","DOIUrl":null,"url":null,"abstract":"A young mother, surrounded by angels, gazes reverently at a balding dwarf. The setting could be one of a thousand churches in Italy, or even the first room of the Uffizzi, where the great Maestà of Giotto, Duccio, and Cimabue converse amongst themselves. Why is the Christ-child in early images of the Madonna so often grotesque? Why should Christianity’s most sacred image revolve around a creature that looks like a mistake? To pose the question is to ask about the meaning of ugliness in art. Tendentious or perverse when put to trecento altarpieces, that larger question is forced upon us willy-nilly by our first encounter with Panic Pending, the collection of recent drawings by the American artist Robert Yarber, exhibited in 2013-14 at Reflex (Galerie Alex Daniëls) in Amsterdam.* Yarber’s images are not only freakish, twisted, and deformed, but also—to anticipate a possible response to his work—trivial, cheap, brash, gauche, clownish, goofy, abject. It takes time to warm up to, say, a cross-eyed skull, its electrified gaze fixed on the Liliputian female Atlas emerging from its own nose cavity with the mystic signs of plus and minus (see figure 1), and even more to understand why such a figure should preside like God the Father over a drawing called Corpus Resurrectum Est, in which an emblematic encounter—perhaps the struggle of freedom (the trickster corpse who attempts to auto-levitate by reeling himself up with his own fishing rod) and fate (the Zoroastrian magus manipulating a robot by radio remote control)—","PeriodicalId":342699,"journal":{"name":"The Yearbook of Comparative Literature","volume":"60 1","pages":"0"},"PeriodicalIF":0.0000,"publicationDate":"2017-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"The Ugly Baby and the Beautiful Corpse: Robert Yarber's Gnostic Comedy\",\"authors\":\"H. Marks\",\"doi\":\"10.3138/YCL.60.X.224\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"A young mother, surrounded by angels, gazes reverently at a balding dwarf. The setting could be one of a thousand churches in Italy, or even the first room of the Uffizzi, where the great Maestà of Giotto, Duccio, and Cimabue converse amongst themselves. Why is the Christ-child in early images of the Madonna so often grotesque? Why should Christianity’s most sacred image revolve around a creature that looks like a mistake? To pose the question is to ask about the meaning of ugliness in art. Tendentious or perverse when put to trecento altarpieces, that larger question is forced upon us willy-nilly by our first encounter with Panic Pending, the collection of recent drawings by the American artist Robert Yarber, exhibited in 2013-14 at Reflex (Galerie Alex Daniëls) in Amsterdam.* Yarber’s images are not only freakish, twisted, and deformed, but also—to anticipate a possible response to his work—trivial, cheap, brash, gauche, clownish, goofy, abject. It takes time to warm up to, say, a cross-eyed skull, its electrified gaze fixed on the Liliputian female Atlas emerging from its own nose cavity with the mystic signs of plus and minus (see figure 1), and even more to understand why such a figure should preside like God the Father over a drawing called Corpus Resurrectum Est, in which an emblematic encounter—perhaps the struggle of freedom (the trickster corpse who attempts to auto-levitate by reeling himself up with his own fishing rod) and fate (the Zoroastrian magus manipulating a robot by radio remote control)—\",\"PeriodicalId\":342699,\"journal\":{\"name\":\"The Yearbook of Comparative Literature\",\"volume\":\"60 1\",\"pages\":\"0\"},\"PeriodicalIF\":0.0000,\"publicationDate\":\"2017-07-06\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"0\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"The Yearbook of Comparative Literature\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.3138/YCL.60.X.224\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"\",\"JCRName\":\"\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"The Yearbook of Comparative Literature","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.3138/YCL.60.X.224","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
摘要
一位年轻的母亲在天使的簇拥下,虔诚地注视着一个秃顶的侏儒。场景可能是意大利上千座教堂中的一座,甚至可能是乌菲齐美术馆的第一间房间,乔托、杜乔和契马布埃的大师们在这里交谈。为什么圣母早期的圣婴形象如此怪诞?为什么基督教最神圣的形象要围绕着一个看起来像错误的生物?提出这个问题就是要问丑在艺术中的意义。当我们第一次看到美国艺术家罗伯特·亚伯(Robert Yarber)的近期绘画作品集《Panic Pending》(2013-14年在阿姆斯特丹Reflex (Galerie Alex Daniëls)展出)时,这个更大的问题不由自主地强加给了我们。亚伯的图像不仅怪异、扭曲、变形,而且——为了预测他的作品可能引起的反应——琐碎、廉价、傲慢、笨拙、滑稽、愚蠢、卑鄙。它需要时间来适应,比如说,一个对眼的头骨,它充满电的凝视着利力浦特女性阿特拉斯,从它自己的鼻子里出来,带着神秘的正负符号(见图1),甚至需要更多的时间来理解为什么这样一个人物应该像上帝一样主持一幅名为“Corpus resurrection Est”的画。其中一个具有象征意义的遭遇——也许是自由的斗争(骗子尸体试图用自己的鱼竿自动悬浮起来)和命运的斗争(琐罗亚斯德教的法师通过无线电遥控操纵机器人)
The Ugly Baby and the Beautiful Corpse: Robert Yarber's Gnostic Comedy
A young mother, surrounded by angels, gazes reverently at a balding dwarf. The setting could be one of a thousand churches in Italy, or even the first room of the Uffizzi, where the great Maestà of Giotto, Duccio, and Cimabue converse amongst themselves. Why is the Christ-child in early images of the Madonna so often grotesque? Why should Christianity’s most sacred image revolve around a creature that looks like a mistake? To pose the question is to ask about the meaning of ugliness in art. Tendentious or perverse when put to trecento altarpieces, that larger question is forced upon us willy-nilly by our first encounter with Panic Pending, the collection of recent drawings by the American artist Robert Yarber, exhibited in 2013-14 at Reflex (Galerie Alex Daniëls) in Amsterdam.* Yarber’s images are not only freakish, twisted, and deformed, but also—to anticipate a possible response to his work—trivial, cheap, brash, gauche, clownish, goofy, abject. It takes time to warm up to, say, a cross-eyed skull, its electrified gaze fixed on the Liliputian female Atlas emerging from its own nose cavity with the mystic signs of plus and minus (see figure 1), and even more to understand why such a figure should preside like God the Father over a drawing called Corpus Resurrectum Est, in which an emblematic encounter—perhaps the struggle of freedom (the trickster corpse who attempts to auto-levitate by reeling himself up with his own fishing rod) and fate (the Zoroastrian magus manipulating a robot by radio remote control)—