Paintings of the Soviet period is full of brilliant names. Unfortunately, time is sometimes ruthlessly to the memory of the art formerly known authors. Example is the name of the prematurely departed in 1997 a full member of Arts, Honored Art Worker of the RSFSR Filatcheva Oleg Pavlovich (1937-1997). In 2007, academic halls Prechistenke an exhibition of his memory have included a pictorial and graphic works submitted by the artist's family. OP Filatchev better known as a muralist. He worked not only in the USSR but also abroad. Its walls were decorated with paintings of the USSR Embassy in Washington. Some radical citizens linked intravital success with "giperkonformizmom" mirovoreniya artist in relation to power. Leave on their conscience this statement. OP Filatchev entered the history of art as an artist reinterpreting dull aesthetics severe style, enriching it with new image-plastic language. Filatcheva favorite artists were painters of the early Renaissance. It was in this cultural-historical paradigm was the life-giving source of inspiration and creativity of the author of the landmark. Undoubted interest are the series of portraits of his contemporaries, executed in tempera on levkasnomu ground, as well as a magnificent series of graphic works dedicated to the fishermen to the north and military pilots.
Most of the heritage of the artist is included in the collections of major public museums. The market is practically no work of this author. In this regard, there is no information about the artistic heritage. But sorry. Yourself OP Filatcheva not so clearly understood in the context of the cultural perspective of artistic life in the USSR 70-ies. He himself, not only as a painter, but also as a person, were a type of universal and harmonious human era of great style.
Most of the heritage of the artist is included in the collections of major public museums. The market is practically no work of this author. In this regard, there is no information about the artistic heritage. But sorry. Yourself OP Filatcheva not so clearly understood in the context of the cultural perspective of artistic life in the USSR 70-ies. He himself, not only as a painter, but also as a person, were a type of universal and harmonious human era of great style.
Icon and symbol
Posted 28-02-2010 at 19:20 by OTROK NIKODIM
Lepakhin V.
In various theories of symbol and symbolism was consolidated general view that the symbol - is the living unity of the object image and the deep meaning. That is why he has inexhaustibility internal content and is capable of transmitting the sacred, ineffable. But it is often overshadowed the question of what exactly causes a character (as opposed to a sign or allegory) is the living unity of ideas, meaning and objective way, and how the artist, house painter finds or creates a character.
Holy Fathers of the earliest Christian era, and advanced over the centuries developed the theory of ontological character. In patristic literature, God as the Creator of the world and is often called a painter. The roots of understanding the act of creation as an act of art, go to the Bible. In the Old Testament, personified Wisdom says of his participation in the creation of the world: "Then I was with him the Artist" (Pr.8: 30). In the New Testament the apostle Paul calls God the Creator "builder and artist" (Evr.11: 10). The visible world in the patristic literature is perceived as a perfect work of art Artist. "Father of Orthodoxy" svt. Athanasius calls God the Creator and artist, and Man of God Fine Arts "," God's work ". For svt. Gregory the Theologian, Christ is the "artistic creative word. Svt. Basil the Great says that "the world is a work of art", and calls:''Let's greet the best Artists, wisely and skillfully created the world, and the beauty of the visible urazumeem surpassing all beauty ...''. Svt. Gregory of Nyssa exclaims: "All nature, extending from first to last, there is a single image of everything '. Svt. Cyril of Jerusalem repeatedly glorifies the Creator as an artist. URR. Symeon the New Theologian calls the Father, the Artist, and Son - Artist-word. Svt. Gregory Palamas writes that the human soul - "a work of superb grandeur of Artists," Venerable. Nicodemus Holy Mountain said that the nature of "behind the facade resides invisibly inherent himself an owner and artist of all, acting and obviously demonstrating their arts ...". URR. Maximus the Confessor in the comments on "Titus hierarchy" St. Dionysius the Areopagite clarifies: "... The creation of the world, coming from the invisible God, is in some ways the rank of a symbol. These small but vivid expressions can easily be multiplied.
In the first line of Scripture, the general view of the Church Fathers, under the "sky" is necessary to understand the invisible world, and the word "earth" - the world visible. Bishop Nikolai (Velimirovic) reveals that the patristic interpretation as follows: "Under the sky of course the realm of spiritual realities - the invisible and incorporeal. (1) under the earth of course a set of characters of these realities, the visible and bodily. Earth, so there is a symbolic image of the sky" ( Nicholas 1993:7). (2) If we return to the classification system for st. John of Damascus, it is possible to hold a further parallel: the sky - a collection of images of the second kind, and the earth brings the image of the third and fourth births.
World Dolní in patristic literature is seen iconicity and symbolically. It is not a self-sufficient reality, suggesting a symbolic display and interpretation required to understand its essence simvolotvorchestva, and is ready intelligible symbol of peace. The visible world is the symbol of the invisible world - such is one of the most important provisions of the early Christian patristic theory of character. A person can get an idea of the unseen world, only because he has before him a visible symbolic image. God created the world according to the laws of beauty, (3) on the principle of art, even, dare say, for artistic and symbolic principle.
In terms of ontological symbolism interpreted and named names of animals, birds and every living soul "(Byt.2 :18-20). Adam - writes Bishop Nikolai (Velimirovic) - could give every creature a name corresponding to the spiritual essence or meaning which is symbolically represented by the creature ... It is easy to read all the characters actually, because it was given to know the reality, and no characters; because he looked at them crystal-clear heart, and in the Creator through the Creator. " In the fall this power of spiritual vision and insight through the visible into the invisible Adam lost. Archetypal as it escaped from a man who hid behind the visible things, phenomena that are hiding their characters. Heaven, the invisible became inaccessible to direct knowledge, but thanks ontological symbolism of God of creation, it was called for a mediated learning through character. (Continued at: http://old.portal-slovo.ru/rus/art/44/944/945/2203 /)
In various theories of symbol and symbolism was consolidated general view that the symbol - is the living unity of the object image and the deep meaning. That is why he has inexhaustibility internal content and is capable of transmitting the sacred, ineffable. But it is often overshadowed the question of what exactly causes a character (as opposed to a sign or allegory) is the living unity of ideas, meaning and objective way, and how the artist, house painter finds or creates a character.
Holy Fathers of the earliest Christian era, and advanced over the centuries developed the theory of ontological character. In patristic literature, God as the Creator of the world and is often called a painter. The roots of understanding the act of creation as an act of art, go to the Bible. In the Old Testament, personified Wisdom says of his participation in the creation of the world: "Then I was with him the Artist" (Pr.8: 30). In the New Testament the apostle Paul calls God the Creator "builder and artist" (Evr.11: 10). The visible world in the patristic literature is perceived as a perfect work of art Artist. "Father of Orthodoxy" svt. Athanasius calls God the Creator and artist, and Man of God Fine Arts "," God's work ". For svt. Gregory the Theologian, Christ is the "artistic creative word. Svt. Basil the Great says that "the world is a work of art", and calls:''Let's greet the best Artists, wisely and skillfully created the world, and the beauty of the visible urazumeem surpassing all beauty ...''. Svt. Gregory of Nyssa exclaims: "All nature, extending from first to last, there is a single image of everything '. Svt. Cyril of Jerusalem repeatedly glorifies the Creator as an artist. URR. Symeon the New Theologian calls the Father, the Artist, and Son - Artist-word. Svt. Gregory Palamas writes that the human soul - "a work of superb grandeur of Artists," Venerable. Nicodemus Holy Mountain said that the nature of "behind the facade resides invisibly inherent himself an owner and artist of all, acting and obviously demonstrating their arts ...". URR. Maximus the Confessor in the comments on "Titus hierarchy" St. Dionysius the Areopagite clarifies: "... The creation of the world, coming from the invisible God, is in some ways the rank of a symbol. These small but vivid expressions can easily be multiplied.
In the first line of Scripture, the general view of the Church Fathers, under the "sky" is necessary to understand the invisible world, and the word "earth" - the world visible. Bishop Nikolai (Velimirovic) reveals that the patristic interpretation as follows: "Under the sky of course the realm of spiritual realities - the invisible and incorporeal. (1) under the earth of course a set of characters of these realities, the visible and bodily. Earth, so there is a symbolic image of the sky" ( Nicholas 1993:7). (2) If we return to the classification system for st. John of Damascus, it is possible to hold a further parallel: the sky - a collection of images of the second kind, and the earth brings the image of the third and fourth births.
World Dolní in patristic literature is seen iconicity and symbolically. It is not a self-sufficient reality, suggesting a symbolic display and interpretation required to understand its essence simvolotvorchestva, and is ready intelligible symbol of peace. The visible world is the symbol of the invisible world - such is one of the most important provisions of the early Christian patristic theory of character. A person can get an idea of the unseen world, only because he has before him a visible symbolic image. God created the world according to the laws of beauty, (3) on the principle of art, even, dare say, for artistic and symbolic principle.
In terms of ontological symbolism interpreted and named names of animals, birds and every living soul "(Byt.2 :18-20). Adam - writes Bishop Nikolai (Velimirovic) - could give every creature a name corresponding to the spiritual essence or meaning which is symbolically represented by the creature ... It is easy to read all the characters actually, because it was given to know the reality, and no characters; because he looked at them crystal-clear heart, and in the Creator through the Creator. " In the fall this power of spiritual vision and insight through the visible into the invisible Adam lost. Archetypal as it escaped from a man who hid behind the visible things, phenomena that are hiding their characters. Heaven, the invisible became inaccessible to direct knowledge, but thanks ontological symbolism of God of creation, it was called for a mediated learning through character. (Continued at: http://old.portal-slovo.ru/rus/art/44/944/945/2203 /)
