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Psychicones: Visual Traces of the Soul in Late Nineteenth-Century Fluidic Photography

机译:Psychicones:19世纪后期流体摄影中灵魂的视觉痕迹

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The article discusses attempts to visualise the soul on photographic plates at the end of the nineteenth century, as conducted by the French physician Hippolyte Baraduc in Paris. Although Baraduc refers to earlier experiments on fluidic photography in his book on The Human Soul (1896) and is usually mentioned as a precursor to parapsychological thought photography of the twentieth century, his work is presented as a genuine attempt at photographic soul-catching. Rather than producing mimetic representations of thoughts and imaginations, Baraduc claims to present the vital radiation of the psyche itself and therefore calls the images he produces psychicones.The article first discusses the difference between this method of soul photography and other kinds of occult media technologies of the time, emphasising the significance of its non-mimetic, abstract character: since the soul itself was considered an abstract entity, abstract traces seemed all the more convincing to the contemporary audience. Secondly, the article shows how the technological agency of photography allowed Baraduc's psychicones to be tied into related discourses in medicine and psychology. Insofar as the photographic plates displayed actual visual traces, Baraduc and his followers no longer considered hallucinations illusionary and pathological but emphasised the physical reality and normality of imagination. Yet, the greatest influence of soul photography was not on science but on art. As the third part of the paper argues, the abstract shapes on Baraduc's plates provided inspiration for contemporary avant-garde aesthetics, for example, Kandinsky's abstract paintings and the random streams of consciousness in surrealistic literature.
机译:本文讨论了在19世纪末由法国医师希波吕特·巴拉杜克(Hippolyte Baraduc)在巴黎进行的试图在照相底盘上形象化灵魂的尝试。尽管巴拉杜德(Baraduc)在他的《人类的灵魂》(The Human Soul,1896年)一书中提到了流体摄影的早期实验,并且通常被认为是20世纪超心理学思想摄影的前身,但他的作品却被认为是真正的摄影捕捉灵魂的尝试。 Baraduc并没有产生思想和想象的模仿表示,而是声称呈现了心理本身的生命辐射,因此称其为产生心理的图像。当时,它强调了其非模仿抽象特征的重要性:由于灵魂本身被视为抽象实体,因此抽象痕迹对于当代观众而言似乎更具说服力。其次,文章说明了摄影的技术代理如何使巴拉德克的心理象被束缚在医学和心理学的相关论述中。只要照相板显示出真实的视觉痕迹,巴拉杜德和他的追随者就不再将幻觉视为幻觉和病理,而是强调了物理现实和想象力的正常性。但是,灵魂摄影的最大影响不是对科学,而是对艺术。正如论文的第三部分所述,巴拉杜克(Baraduc)盘子上的抽象形状为当代前卫美学提供了灵感,例如,康定斯基(Kandinsky)的抽象画和超现实主义文学中的意识流。

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