Temporis
Скачать книги из серии TemporisWilliam Blake
Poet, draughtsman, engraver and painter, William Blake’s work is made up of several elements – Gothic art, Germanic reverie, the Bible, Milton and Shakespeare – to which were added Dante and a certain taste for linear designs, resembling geometric diagrams, and relates him to the great classical movement inspired by Winckelmann and propagated by David. This is the sole point of contact discernible between the classicism of David and English art, though furtive and indirect. Blake is the most mystic of the English painters, perhaps the only true mystic. He was ingenious in his inner imagination, and his interpretations of ancient and modern poets reveal as true and candid a spirit as the title of his first work – poems he composed, illustrated and set to music, Songs of Innocence and Songs of Experience. Later he achieved grandeur, power and profundity, especially in certain tempera paintings. Just like others, Blake was considered an eccentric by most of his contemporaries, until his genius was recognised in the second half of the nineteenth century.
Surrealism
Surrealists appeared in the aftermath of World War I with a bang: revolution of thought, creativity, and the wish to break away from the past and all that was left in ruins.This refusal to integrate into the bourgeois society was also a leitmotiv of Dada artists, and André Breton asserted that Dada does not produce perspective. Surrealism emerged amidst such feeling. Surrealists and Dada artists often changed from one movement to another.They were united by their superior intellectualism and the common goal to break free from the norm. Describing the Surrealists with their aversive resistance to the system, the author brings a new approach which strives to be relative and truthful. Provocation and cultural revolution: aren’t Surrealists after all just a direct product of creative individualism in this unsettled period?
Decorative Art
From the Middle Ages to contemporary times, decorative art can be defi ned by the artistic materials, designs and objects used in both architecture and interior design. Similar to many art forms decorative art continues to evolve, originating with pieces as simple as a chair, noted for its utility, to purely ornamental objects, celebrated for their aesthetic beauty. Decorative Art aims to eulogize these often undervalued objects by giving praise to all mediums of decorative art throughout the centuries. Originally never considered as fi ne art, their artistic potential was not acknowledged until the twentieth century when industrial production replaced artisanal creation. The age, authenticity and above all the uniqueness of these precious objects have now become the new standards of quality and beauty found in decorative art. Join us in discovering the evolution of decorative art through this enticing survey of major masterpieces throughout time.
African Art
African Art invites you to explore the dynamic origins of the vast artistic expressions arising from the exotic and mystifying African continent. Since the discovery of African art at the end of the nineteenth century during the colonial expositions it has been a limitless source of inspiration for artists who, over time, have perpetually recreated these artworks. The power of Sub-Saharan African art lies within its visual diversity, demonstrating the creativity of the artists who are continuing to conceptualize new stylistic forms. From Mauritania to South Africa and from the Ivory Coast to Somalia, statues, masks, jewelry, pottery and tapestries compose a variety of daily and ritual objects springing from these richly varied societies.
Christ in Art
Since the dawn of Christianity, artists have been fascinated and stirred by the figure of Christ. His likeness appears in frescoes on the walls of catacombs that date from Roman times; he is featured in the stained glass windows of Gothic churches; and he can be found in various forms in today’s pop culture. The Biblical Saviour is not a static, immaterial deity: Christ’s mortal birth, unusual life and dramatic death make him an accessible subject for religious and secular artists alike.Whether they show the spirituality of God Incarnate or the earthly characteristics of a flesh-and-blood man, artistic depictions of Christ are the most controversial, moving or inspirational examples of religious art. This richly illustrated book explores the various ways that Christ is rendered in art, from Cimabue’s Nativity scenes and Fra Angelico’s paintings of the Crucifixion to the provocative portraits of Salvador Dalí and Andres Serrano. Author Joseph Lewis French guides the reader through the most iconic representations of Christ in art – tender or graphic, classical or bizarre, these images of the Messiah reveal the diverse roles of the Son of God in the social milieus and personal lives of the artists.
Jasper Johns
At a time when the dominant mode of painting, Abstract Expressionism, emphasised expressive drama through bold brushwork and largely abstract compositions, Johns’ paintings of the American flag, targets, numbers and the alphabet demonstrated a decided departure from convention. Despite being painted with obvious care, they seemed emotionally reticent, cool and quiet, far from the emotional fireworks then fashionable. “It all began… with my painting a picture of an American flag. Using this design took care of a great deal for me because I didn’t have to design it. So I went on to similar things like the targets – things the mind already knows. That gave me room to work on other levels. For instance, I’ve always thought of painting as a surface; painting it in one color made this very clear. Then I decided that looking at a painting should not require a special kind of focus like going to church. A picture ought to be looked at the same way you look at a radiator.” Unlike most artists’ statements in New York during the 1950s, Johns’ remarks contained none of the familiar talk of doubt and angst, and his selection of subject matter appeared deliberate, thoughtful, and far removed from emotional attachments and desires. To younger artists, his art seemed not so much cold and unfeeling as clear-eyed and honest after the excesses of Abstract Expressionism. Furthermore, in selecting recognisable subjects, Johns seemed to reject prevailing abstract modes of painting, yet his subjects themselves – flags, targets, numbers – each possessed a vital characteristic of classic abstraction, namely, a flatness rendering them all but indistinguishable from the picture plane itself. This book underlines how Johns’s work made the polarity between abstraction and representation that had dominated debates about modern art for decades seem suddenly obsolete, opening up other ways of thinking about art’s relation to the world. It also tries to understand why, since his first exhibition at the Leo Castelli Gallery at the age of twenty-seven, he has remained one of the major artists of the contemporary artistic scene.
Art of the Devil
“The Devil holds the strings which move us!” (Charles Baudelaire, The Flowers of Evil, 1857.) Satan, Beelzebub, Lucifer… the Devil has many names and faces, all of which have always served artists as a source of inspiration. Often commissioned by religious leaders as images of fear or veneration, depending on the society, representations of the underworld served to instruct believers and lead them along the path of righteousness. For other artists, such as Hieronymus Bosch, they provided a means of denouncing the moral decrepitude of one’s contemporaries. In the same way, literature dealing with the Devil has long offered inspiration to artists wishing to exorcise evil through images, especially the works of Dante and Goethe. In the 19th century, romanticism, attracted by the mysterious and expressive potential of the theme, continued to glorify the malevolent. Auguste Rodin’s The Gates of Hell, the monumental, tormented work of a lifetime, perfectly illustrates this passion for evil, but also reveals the reason for this fascination. Indeed, what could be more captivating for a man than to test his mastery by evoking the beauty of the ugly and the diabolic?
Art of Islam
Islamic art is not the art of a nation or of a people, but that of a religion: Islam. Spreading from the Arabian Peninsula, the proselyte believers conquered, in a few centuries, a territory spreading from the Atlantic to the Indian Ocean. Multicultural and multi-ethnical, this polymorphic and highly spiritual art, in which all representation of Man and God were prohibited, developed canons and various motives of great decorative value. Thorough and inventive, these artists expressed their beliefs by creating monumental masterpieces such as the Al-Aqsa mosque in Jerusalem, the Taj Mahal in Agra and the Alhambra in Granada, architectural works in which one recognises the stylisation of motives of the Muslim ceramics. Lively and coloured, Islamic art mirrors the richness of these people whose common denominator was the belief in one singular truth: the absolute necessity of creating works whose beauty equaled their respect for God.
Gustave Courbet
Ornans, Courbet’s birthplace, is near the beautiful valley of the Doubs River, and it was here as a boy, and later as a man, that he absorbed the love of landscape. He was by nature a revolutionary, a man born to oppose existing order and to assert his independence; he had that quality of bluster and brutality which makes the revolutionary count in art as well as in politics. In both directions his spirit of revolt manifested itself. He went to Paris to study art, yet he did not attach himself to the studio of any of the prominent masters. Already in his country home he had had a little instruction in painting, and preferred to study the masterpieces of the Louvre. At first his pictures were not sufficiently distinctive to arouse any opposition, and were admitted to the Salon. Then followed the Funeral at Ornans, which the critics violently assailed: “A masquerade funeral, six metres long, in which there is more to laugh at than to weep over.” Indeed, the real offence of Courbet’s pictures was that they represented live flesh and blood. They depicted men and women as they really are and realistically doing the business in which they are engaged. His figures were not men and women deprived of personality and idealised into a type, posed in positions that will decorate the canvas. He advocated painting things as they are, and proclaimed that la vérité vraie must be the aim of the artist. So at the Universal Exposition of 1855 he withdrew his pictures from the exhibition grounds and set them in a wooden booth, just outside the entrance. Over the booth he posted a sign with large lettering. It read, simply: “Courbet – Realist.” Like every revolutionary, he was an extremist. He ignored the fact that to every artist the truth of nature appears under a different guise according to his way of seeing and experiencing. Instead, he adhered to the notion that art is only a copying of nature and not a matter also of selection and arrangement. In his contempt for prettiness Courbet often chose subjects which may fairly be called ugly. But that he also had a sense of beauty may be seen in his landscapes. That sense, mingled with his capacity for deep emotion, appears in his marines – these last being his most impressive work. Moreover, in all his works, whether attractive or not to the observer, he proved himself a powerful painter, painting in a broad, free manner, with a fine feeling for colour, and with a firmness of pigment that made all his representations very real and stirring.
William Morris
Through his eclecticism, William Morris (1834-1896) was one of the most emblematic personalities of the nineteenth century. Painter, architect, poet and engineer, wielding the quill as well as the brush, he jolted Victorian society by discarding standards established by triumphant industry. His commitment to the writing of the Socialist Manifesto was the logical result of the revolution he personified in his habitat, the form of his design and the colours he used. Forerunner of twentieth-century designers, he co-founded with John Ruskin the Arts and Crafts movement. As an independent man, William Morris led the way to Art Nouveau and later Bauhaus. Through the essential body of his written and visual work, Arthur Clutton-Brock’s masterwork deciphers the narrow relationship between ideals and creation, as well as between evolution and revolution.