Or as his disciple, Heidegger, might  say, a portrait can succeed at
"unconcealing the truth" of the person portrayed.

Which would be more than merely conveying "something generalized, or even
suggestive of other portraits"

Of course, as we saw when Heidegger was discussing the "truth" of Van Gogh's
"peasant shoes", that  perceived "truth" might be false.

But  that's a risk which those who actually make and love portraits are
willing to take. (I assume that Boris occasionally paints a portrait, while
William does not)

BTW -- the making of portraits is not especially a cross-cultural human
activity -- especially if physical resemblance is taken as a necessary
condition.

But Western Europeans have been keen on them for a long time.

Here's a passage I just pulled off the web:

"It seems to me that as regards the term "portrait statues", the available
examples (from South India prior to the Gupta) in almost every case ought to
be called effigies rather than portraits in the ordinary sense of the word;
they do as a rule reproduce the details of contemporary costume, as
representations they are types rather than individual portraits. It is
noteworthy that in the  Praima-Nataka (c200BC-200AD) Bharata is not only
unable to recognize the statue of his own father, but cannot tell whether the
figures in the devalkula represent gods or  human beings, though the latter
view is suggested to his mind by the fact that they are  not provided with any
distinctinve attributes." T G Aravamuthan


....................................................................




.>So I take that to mean that the artist's portrait conveys something
generalized, or even suggestive of other portraits. So instead of
particularizing the portrait, the artist generalizes it to achieve what Hegel
had in mind, even though he didn't say it well. Translation issue?
wc





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