mimesis


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A classical perspective on Christian mimesis assumes that this finite mirroring of the divine beauty occurs statically, since tradition reflects the divine immutability.
The exhibits seem to invite the public to see these works as variations on a theme of mimesis.
35) Internal mediation leads to conflictual mimesis as both the model and the subject begin to vie for the same object: "Internal mediation, then, is conflictual mimesis, as it entails the convergence of two or more desires on the same object.
Cumulatively, these thematic and practical reworkings of mimesis foreground the material quality of the work of art, its presence as an object in the world and as the only conceivable means, following Pater's image, of perceiving the reality it depicts.
Although a thorough description of Ricoeur's elaboration of mimesis and its implications for social work has been provided elsewhere (Dybicz, 2010), it is useful to briefly review the major concepts before moving on.
Both wrote their best-known works in exile: Bakhtin wrote "Discourse in the Novel" in 1933-34 in Kazakhstan and Auerbach wrote Mimesis in Turkey from 1942 to 1945.
Likewise, the use of metaphor involves innovation which reveals new possible meanings, and the mimesis involved in plot reimagines the meaning of human action.
Through substituting in loud postcolonial fashion for the discreet author of European realism, Costello throws into question the very nature of mimesis.
Dickensian biblical mimesis, then, should be seen not only as a thematic imitation of the Gospel or an imitation of the spirit of the Gospel message, but perhaps most preeminently as a mimesis of the structural principle of the Gospel texts.
This happens in art through Hegelian mediation between the subject and object; but such mediation, unlike in Hegel, does not sublate into higher synthesis-there remains something residual in the object that resists mediation, to which only mimesis (myth) can attend.
Focusing on that early audience's reaction--namely, their bursting into tears--Kottman challenges Aristotle's understanding of the relation between mimesis and politics, insofar as these tears are not a manifestation of Katharsis.