In Plato's Cave By Henry Sontag

After viewing these six pictures, I consider that it is almost impossible to feel sad or depressed when looking at Elliott Erwitt work. Finally, the essay will be finished by mentioning a quote of him that I believe perfectly represents what photography is about and how it reaches out to most people: "It's about reacting to what you see, hopefully without preconception. You can find pictures anywhere. It's simply a matter of noticing things and organizing them. You just have to care about what's around you and have a concern with humanity and the human comedy.

In Regarding the Pain of Others, Susan Sontag argues that the way people and the media utilizes photographs does not do full justice in representing misfortunes in the world. This can be seen through the emphasis she puts on how everything surrounding the picture effects how the picture is perceived. “It is always the image that someone chose; to photograph is to frame, and to frame is to exclude”, in other words the photo is not an entity of its own, but influenced by the photographer and excluding context (Sontag 46). The viewer of the image needs to be fully aware of the context and background of an image to be able to comprehend troubles in the world.

In “Ways of Seeing”, John Berger, an English art critic, argues that images are important for the present-day by saying, “No other kind of relic or text from the past can offer such direct testimony about the world which surrounded other people at other times. In this respect images are more precise and richer literature” (10). John Berger allowed others to see the true meaning behind certain art pieces in “Ways of Seeing”. Images and art show what people experienced in the past allowing others to see for themselves rather than be told how an event occurred. There are two images that represent the above claim, Arnold Eagle and David Robbins’ photo of a little boy in New York City, and Dorothea Lange’s image of a migratory family from Texas; both were taken during the Great Depression.

Winogrand took photos of everything he saw; he always carried a camera or two, loaded and prepared to go. He sought after to make his photographs more interesting than no matter what he photographed. Contrasting many well-known photographers, he never knew what his photographs would be like he photographed in order to see what the things that interested him looked like as photographs. His photographs resemble snapshots; street scenes, parties, the zoo. A critical artistic difference between Winogrand's work and snapshots has been described this way, the snapshooter thought he knew what the subject was in advance, and for Winogrand, photography was the process of discovering it. If we recall tourist photographic practice, the difference becomes clear: tourists know in advance what photographs of the Kodak Hula Show will look like. In comparison, Winogrand fashioned photographs of subjects that no one had thought of photographing. Again and again his subjects were unconscious of his camera or indifferent to it. Winogrand was a foremost figure in post-war photography, yet his pictures often appear as if they are captured by chance. To him and other photographers in the 1950s, the previous pictures seemed planned, designed, visualized, understood in advance; they were little more than pictures, in actual fact less, because they claimed to be somewhat else the examination of real life. In this sense, the work of Garry Winogrand makes a motivating comparison to Ziller's

For this essay the works of Robert Draper, author of “Why Photos Matter,” and Fred Ritchen, author of “Photography Changes the Way News is Reported,” will be analyzed. Though both deal with the topic of photography, their take on the matter is very different. While Ritchen is a photographer who writes on “what professional photographers will be doing in the future,” Draper is a writer for the National Geographic writing on how the photographers of the magazine share “a hunger for the unknown.” Both writers, however, write on the topic of photographers having a deeper understanding of their subjects, Ritchen due to research and practice, and Draper because the photographers “sit [with] their subjects, just listening to them.” In both essays the need for a deeper understanding of the

In Freeman Patterson’s Barriers to Seeing, Patterson mentions a quote from Susan Sontag about cameras and experiences. Sontag writes, “‘A way of certifying experience, taking photographs is also a way of refusing it – by limiting the experience to a search for the photogenic, by converting into an image, a souvenir’” (Paragraph 12). Essentially, Sontag is elaborating how people are distracted from their surroundings and experiences to find a photogenic picture or to record what they think to be an experience. While the objective of photography is usually to capture an experience or feeling, many are instead obsessed with finding good lighting, searching for a good background, and are focused on taking the best picture to post on social media. In many cases this is very true, and I myself can see it in people’s photos as well as my own. In Freeman Patterson’s Barriers to Seeing,” he quotes Susan Sontag’s statement that one’s camera can be a barrier to seeing and experiencing a moment. Through other’s picture taking as well

In “Why We Take Pictures,” Susan Sontag discusses the increase use of technology and its ability to impact the daily lives of mankind. Taking pictures is a form of self-evolution that slowly begins to shape past and present experiences into reality. Sontag argues how the use of photography is capable of surpassing our reality by helping us understand the concept of emotion, diversity, and by alleviating anxiety and becoming empowered. Moreover, according to her argument, people are able to construct a bond between the positive or negative moments in life to cognitively release stress through reminiscing. Therefore, Sontag claims that photography itself can help with reshaping individual’s perspectives of reality by being able to empathize with the emotions portrayed through an image. Thus, giving

The photograph is a very powerful medium. The French painter Paul Delaroche exclaimed upon seeing an early photograph “from now on, painting is dead!” (Sayre, 2000). Many critics did not take photography seriously as a legitimate art form until the 20th century. With the

The violent markings of the photo album and its images, however, produce an equally powerful message that jars the memory as it disrupts and distorts the photographic chronicle of her life and that of her family and friends. The result is a complex visual experience that addresses the use of images in producing knowledge and making history.

Sontag claims that “photography is, a social rite, but it can also be a defense against anxiety and a tool of power (page 130).” She backs her claim by stating “photographs give people an imaginary possession of a past that is unreal, they also help people to take possessions of space in which they are insecure.” (Sontag page 131). In other words, having pictures allows people to tell stories that may not be exactly true. I agree with Sontag because I have witnessed and experienced how pictures can hurt someone emotionally while empowering others.

Furthermore, the “selfie” or digital image seeks to represent a moment of time or fun that does not prove to be an authentic representation of one self. Moreover, it can be eluded from the text that self portraits are the art and the selfie or “digital” image is the human need. The text elaborates this ideology, stating “…digital photography has

Susan Sontag discusses the difference in viewing art in physical form versus viewing in through a lens. Throughout the essay “In Plato’s Cave”, Sontag thinks both Plato’s cave images and photographs represents, “the mere image of truth” (Sontag 3). With that, Sontag repeatedly uses the terms “truth” and “reality”, but does not define what these terms mean to her. The impression Sontag left for these terms is that “truth” or “reality” stand for nothing more than what we can see. Being said, the difference between what we can with our own eyes and what we can see with a camera is reduced to the physical/mechanical differences between the human eye and body camera/lens.

Susan Sontag believes photography has multiple purposes; one purpose to beautify the appearance of the event, and another to uglifying an event to trigger a response for action. When photographs become part of a constituent part of societal beliefs, they becomes memories. Sontag gives the impression photographs differ from memory as photographs display the event as it exists and memories display more subjective and personal stories. Photographs gives way to memories, which creates ideologies and triggers more ideals and calls for action. Sontag

It creates an illogical connection between ‘here-now’ and the ‘there-then’. As the photograph is a means of recording a moment, it always contains ‘stupefying evidence of this is how it was’. In this way, the denoted image can naturalise the connoted image as photographs retain a ‘kind of natural being there of objects’; that is, the quality of having recorded a moment in time. Barthes stresses that as technology continues to “develop the diffusion of information (and notably of images), the more it provides the means of masking the constructed meaning under the appearance of the given meaning’ (P159-60).

In his text Camera Lucida, Barthes describes the experience of having his photograph taken as a “micro-version of death” (14). The text suggests that the practice of taking photographs has a transformative property, where the subject of the photo feels the transformation from the subject to an object. The text compares the transformation to death because the photograph essentially strips the subject of life for the moment, leaving only a physical object behind. The camera can only catch an instant in time, and so as the moment the photo is taken, as Barthes describes it, is the “very subtle moment when, to tell the truth, I am neither subject nor object but a subject who feels he is becoming an object” (14). To become an image is to become “Death in person,”