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The Photograph

Autumn, Danbury, Connecticut.

Introduction:

My photo
Current: Danbury, CT, United States
Welcome! A few years ago, I discovered an application that artists employ in their works to bring cultural awareness to their audiences. Having discerned this semiotic theory that applies to literature, music, art, film, and the media, I have devoted the blog, "Theory of Iconic Realism" to explore this theory. The link to the publisher of my book is below. If you or your university would like a copy of this book for your library or if you would like to review it for a scholarly journal, please contact the Edwin Mellen Press at the link listed below. Looking forward to hearing from you!

Thank you for visiting. I hope you will find the information insightful. ~ Dr. Jeanne Iris
To view my page on the Edwin Mellen Press website, please click below:

Announcements:

I have demonstrated or will demonstrate the application of this theory at the following locations:
April, 2016 @ University of Notre Dame:
A 'Daughter of Attila' Speaks: The Semiotic Theory of Iconic Realism in the Cultural Identity of Irish Celts and Magyars
November, 2016 @ Massachusetts Maritime Academy:
"A Terrible Beauty is Born"...The Semiotic Theory of Iconic Realism and William Butler Yeats' poem, Easter 1916
Dates pending: I will present the theory of iconic realism at universities and art institutes which have purchased my book.



15 October, 2017

'The Wild Irish Girl' and Iconic Realism



Iconic realism intones throughout Sydney Owenson’s national tale, The Wild Irish Girl, written from a feminine cultural point of view shortly after the British Act of Union 1801.

Sydney Owenson engages in the construction of iconic realism through her interface with the concept of literary harmony elicited from the initial resonance of Irish revolution. She creates characters as iconic representatives of the consciousness that exists in her historical reality, leading her audiences to a recognizable semblance of truth and a basis for future writers to harmonize with the transitioning, historical significance of human consciousness.

Such resonance, which distinguishes between intense reality and strength of the human spirit through iconic realism, occurs in Owenson’s novel, demonstrating the necessity for humankind to relate to one another on a realistic rather than a symbolic level. 

02 October, 2017

Shakespeare's "Venus and Adonis" and Iconic Realism (Click title to hear musical rendition of "Venus and Adonis" by John Blow (1649-1708)


"Venus and Adonis" by Francois Lemoyne (1729)

Iconic realism is evident in William Shakespeare's epyllion, "Venus and Adonis." He places these two beings of varying mortality in a lush setting, similar to the Garden of Eden, but the goddess of Love finds it impossible to obtain the object of her desire, for his own desires and eventual mortality triumph. Through his representation of this immortal creature in conjunction with a mortal setting and circumstances, Shakespeare uses the goddess of Love to elucidate his readers of the importance of suffering as a vital aspect in the human experience.

Painting of William Shakespeare by William Rock
Chinese Calligraphy of Hamlet's Soliloquy by Huang Xiang




20 September, 2017

Dante Alighieri's "Paradiso" and Iconic Realism




Photo from Google Images
http://kidslink.bo.cnr.it/ic6-bo/scuolainospedale/num6-2/divcom/Image8.jpg

Dante Alighieri's final book of The Divine Comedy is Paradiso. In this book, he demonstrates the theory of iconic realism in that he aligns the spirit of the beloved Beatrice with the true wisdom of God, yet he simultaneously illustrates the need for humanity to acknowledge the glorious virtues found within the constraints of human interaction. 


CANTO IV, lines 28-39: The souls exist as projections of their truest light, the light that shines directly from God, which is their 'true home' whereas in lines 73-75, what the Pilgrim cannot learn directly must be taught him through analogy involving the senses, human physiological experience. This contradicts the earlier lines that indicate truth as intangible and experienced only through one's own enlightenment. 

The human will does not enjoy freedom to move of its own accord; it acts in response to the intensity of individual motivation. When perfect balance exists between two motives, the will is deprived of its power to move, and becomes paralyzed. A paradox that remains is humanity needs to interact with others but resists the risk of reaching out to make a difference. The result is apathy.