which of these terms applies to georges seurat’s sunday on la grande jatte
Which of these terms applies to Georges Seurat’s Sunday on La Grande Jatte?
Surgical dissections and artists studying anatomy have nothing in common.
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While Chevreul based his theories on Newton’s thoughts on the mixing of light, Ogden Rood based his writings on the work of Helmholtz. He analyzed the effects of mixing and juxtaposing material pigments. Rood valued as primary colors red, green, and blue-violet. Like Chevreul, he said that if two colors are placed next to each other, from a distance they look like a third distinctive color. He also pointed out that the juxtaposition of primary hues next to each other would create a far more intense and pleasing color, when perceived by the eye and mind, than the corresponding color made simply by mixing paint. Rood advised artists to be aware of the difference between additive and subtractive qualities of color, since material pigments and optical pigments (light) do not mix in the same way:
Seurat took to heart the color theorists’ notion of a scientific approach to painting. He believed that a painter could use color to create harmony and emotion in art in the same way that a musician uses counterpoint and variation to create harmony in music. He theorized that the scientific application of color was like any other natural law, and he was driven to prove this conjecture. He thought that the knowledge of perception and optical laws could be used to create a new language of art based on its own set of heuristics and he set out to show this language using lines, color intensity and color schema. Seurat called this language Chromoluminarism. 
Introduced by Georges Seurat and fellow French artist Paul Signac in 1886, Pointillism is a painting technique in which small, discrete dots work together to create a cohesive composition. Although this aesthetic approach was largely inspired by the dappled brushstrokes of Impressionism, the genre is in fact a branch of Post-Impressionism, a major movement that emerged in the 1890s.
“Confronting his subject,” Signac explained, “Seurat, before touching his little panel with paint, scrutinizes, compares, looks with half shut eyes at the play of light and shadow, observes contrasts, isolates reflections, plays for a long time with the cover of the box which serves as his palette, then . . . he slices from his little heap of colors arranged in the order of the spectrum the various colored elements which form the tint destined best to convey the mystery he has glimpsed. Execution follows on observation, stroke by stroke the panel is covered.”
Seurat himself told a sympathetic critic, Gustave Kahn, that his model was the Panathenaic procession in the Parthenon frieze. But Seurat didn’t want to paint ancient Athenians. He wanted ‘to make the moderns file past . in their essential form.’ By ‘moderns’ he meant nothing very complicated. He wanted ordinary people as his subject, and ordinary life. He was a bit of a democract—a “Communard,” as one of his friends remarked, referring to the left-wing revolutionaries of 1871; and he was fascinated by the way things distinct and different encountered each other: the city and the country, the farm and the factory, the bourgeois and the proletarian meeting at their edges in a sort of harmony of opposites. 
In 1958, the painting was loaned out for the only time: to the Museum of Modern Art in New York. On 15 April 1958, a fire there, which killed one person on the second floor of the museum, forced the evacuation of the painting, which had been on a floor above the fire in the Whitney Museum, which adjoined MoMA at the time.