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Mo Dao Zu shi [ Episode 15 A.M.V ] Part 2 Dolce flirt Università illustrazioni ep 6 .. 【みうめ・メイリア・】響喜乱舞 -Kyoukiranbu-【踊っちゃってみた第8弾!!!】. The critical texts of Vasari, Lodovico Dolce, Giambattista Armenini, to name but a . più preziosi si contengono (Florence: no publisher, ), – Introduzione, testo, note e illustrazioni (Naples-Bari, Domenicana Italiana, ), 7. in Renaissance Art: Texts and Episodes,” in The Heritage of Apelles: Studies in. “Polly* Why, how now, Madam Flirts If you thus must chatter. PHV, lines — for tie opening of Fragment of an Ep. to T. The Siege of Corinth” p.4<^4 Moore.
Wind argued, following Warburg, that the residue of the irrational had to be reckoned with in any symbolic image possessing power. The tension between these opposing functions cannot be reduced to a simple antithesis of mutually exclusive terms, for it makes up the drama of civilization that the same symbols can and will be interpreted in both ways. One of the clearest changes to which one can point is the emergence, both inside and outside the institutions of art, of time arts and performance art—and, in general, artists who use theatricality, the situation, the intervention, the happening, the event, the ephemeral action, and other like forms.
If the category has an end, does it have a beginning? If we are to continue to posit the beginnings of art in the Renaissance, then we might need to reconsider what exactly we mean by art. For Vasari and many of his contemporaries, disegno formed the basis of painting, sculpture, and architecture in particular. Much of what we call Renaissance art theory is not theory at all, but guidance for practice: But what sort of systematicity? A certain notion of systematicity with respect to ars is perceptible much earlier, but it is in a context the Renaissance art historian would be unlikely to recognize as belonging to art.
In the system set out by the Ars magna of the thirteenth-century writer Ramon Llull, a set of basic truths could be combined via mathematical methods presented materially in manuscript diagrams and rotating volvelles to represent all knowledge available to human minds.
Llull understood the physical world, from the microcosm to the macrocosm, as a system that mapped the four elements and their properties according to numerical values as the constituents of all natural things so, for instance, anise had 1 part heat while cinnamon had 3.
He does, however, remind us that art theory, in the Renaissance, was often established upon a basis not only of the physical world but also of mathematics, and that mathematics did not mean simply as Holt suggested in her footnote to Fazio perspectival theory.
Renaissance mathematics has much to tell us about Renaissance psychology, and can provide us with useful analogies for thinking about art.
Though art historians have a tendency to ignore this aspect of art theory, in questions of theory vs. The emphasis on measurement followed the etymology of the name geo-metry, the measurement of the earth. Both theoretical and practical geometry had relevance to artists, who were charged both with inventing compositions in their fantasie and with executing them materially.
Classical, medieval and Renaissance authors frequently discuss this topic in terms reminiscent of favorite art historical themes—the status of images, perception, and disegno.
This debate had important consequences for knowledge. If we have any knowledge of them, we derive it from the symbolism and the mirror of [our] mathematical knowledge. Mathematics ruled the physical world and those who knew the secrets of mathematics should have superior control over it. Yet did they really? Mathematics was not purely and simply rational; in Plotinus and Boethius, fertile angles procreate, a notion that was picked up and extended in the work of Bovelles, where angles give birth to solids, and the mind produces concepts via an analogy, extended over many pages, with sexual intercourse and procreation.
But as with the creations of artists, for Bovelles the very concept of concepts is predicated on a fantasy of male birth: Is art history, indeed, the history of something that has no real meaning in the present? For the early modern period, we have ready case studies in the events, processions, spectacles and celebrations in which the literary arts combine with the visual and musical arts.
If art historians have not entirely neglected these events, they have nonetheless tended to cede them to historians and literary scholars. But a consideration of performance art in the present might cause one to look to the past for instances of performance that can illuminate and be illuminated by contemporary practices. Objects were thus both performed and performing. None exist today except the printed book and manuscript that document the entry.
Events like this one, presented by cities at the command of the king, have tended to be viewed as expressions of royal ideology. On some basic level, an entry necessarily enacted royal ideology: The artistic invention, order, and visual and narrative elements of the entry had to be approved if not actually conceived by a committee.
Instructions had to be given to each 24 Renaissance Theory group within the city—professions, confraternities, guilds, militias— on its performances. Other desiderata had to be discussed with artisans; presumably there was some discussion of what, on the part of the city council, was desired, and what, from the point of view of the artists, was feasible. Sometimes performances failed miserably: We often speak of the objects of art history as if material objects were the same as objects of study, attention, or consciousness.
Thus, we might take the printed book that documents the entry as a bounded object of study in its own right.
Full text of "Bulletin"
Or we might attempt to produce the Platonic idea of the entry—whatever the organizers determined as what they wanted to convey. But convey to whom? Who constituted the audience and who constituted the performance? On most days, they were required to be unseen, or visible only as a marked and degraded population.
On a ceremonial day, however, they were obliged to be seen as part of the symbolic body of the city; thus, presence at the entry was, in itself, a performance of the integrity of the civic body.
Meanwhile Henri II viewed the processions and installation pieces but was also there to be viewed: At either end of the social scale, therefore, we confront a version of the same question.
But the distinction between European and non-European does not map easily along lines of power, as we see when we consider the European poor. Thus in this case, a shift in the type of contemporary European phenomena we consider part of art history, combined with the kinds of questions social history asks, also has the power to bring into fuller view the complex intersections in this period between Europe and the non-European world.
But what if painting in the Renaissance were more like this processional event than we generally admit? The subject of this creation is a doubled subject, not fully in control of its actions. We might, however, think of this formulation as a bit backwards for the Renaissance, in which the central site of agency, we might argue, is still not the individual but the social or professional group. When too overt, idiosyncracies might be sharply criticized.
To critique these assumptions is not to say that Raphael did not possess special talents. His cultural authority in the late nineteenth century was not the simple product of his genius. It was the result of the long process by which his genius was constructed: Raphael himself, as individual genius artist, is the product of a long, repeated process of construction by artists, academicians, collectors and historians.
But that does not mean—I want to emphasize—that the sixteenth-century artist Raphael was not up to anything interesting.
This makes the viewer, or critic or historian, the locus of meaning, which gives it a certain appeal to critics and historians. For popular culture, the mystery makes of artists like Leonardo a case to be solved by the fortuitous discovery of portentous membership in an auratic cult.
There is less likely to be a distinct individual author, and yet because Raphael is the disciplinary model, our options for accounting for collective creation seem limited: We tend to collapse multiple authorship into a unitary co-authorship, an author-function, or a master-artist story. What if we did not fear that in speculating about the motives and intentions of artists at work—the interweaving of their intellectual with their physical work—we might be committing a form of sacrilege?
They provide psychological, even quasi-religious, relief from the boundary confusions of Selective Introduction 29 everyday life, in which it is not always clear who or what is the object and what or who is the subject.
But the museum state of art is not the essential state of art. One might view art as much more creatively? Tying these threads together with that of the European encounter with non-European others, Farago suggests here that the question of the idol deserves richer study both synchronically and diachronically: Perhaps we might make greater headway by framing our work with duly historicized concepts like idolatry, performance, anachronism and labor, as well as gender, power, and cultural exchange.
If subjects and objects stood in a disorderly relation to one another in the Renaissance, must the same not be said for our relationship to our objects of study? Perhaps we can never fully detach ourselves from the sentimental? But our attachment to that Renaissance might be well worth interrogating.
If there remains a modernist urge to locate aesthetic autonomy in Renaissance painting, is this anything more than an investment in our own freedom—as it was for 30 Renaissance Theory anti-totalitarian modernists—or, perhaps, a fantasy thereof?
Fantasy is not a bad thing, but it might be worth a good, hard look. We might thereby explore the confusions and boundary-crossings in our own experiences of art and power, the ways in which neither we nor our artworks are, in the end, autonomous. David Lodge, Small World Harmondsworth: Penguin, Tracing the history of the Renaissance to a moment when everything changed forever seems an eternal project—but one bound to help us very little as historians.
Feminist art historians have dealt with histories of women artists, relations between gender, sexuality, and artistic creation, and the gendering of vision and visuality.
For gender and early modern art, a still incomplete selection of major work would include the following: Parmigianino, Petrarchismo and the Vernacular Style. Mary Garrard, Artemisia Gentileschi: University of California Press, Yale University Press, Cambridge University Press, Institutions, Texts, Images, ed. James Grantham Turner New York: Stories of an Icon New York, Cambridge: Feminism and Art History, eds. Norma Broude and Mary Garrard Boulder: Clarendon Press,— Diana and Other Cases of Donna con Donna.
Whitney Davis New York: Claire Farago also lists some notable scholars of the colonial Americas during the Seminar; see below. The Impact of the New World on the Old, ed. University of California Press,v. Mieke Bal, Quoting Caravaggio: Contemporary Art, Preposterous History Chicago: University of Chicago Press, The Reception of Early Prints in Europe. Michael Cole, et al. David Landau and Peter Parshall. Peter Parshall, et al, eds. The Origins of European Printmaking: Bronwen Wilson, The World in Venice: Toronto University Press, Consumer Cultures in Italy — New Haven: Friendship and the Love of Painting Princeton: Carolyn Walker Bynum, Fragmentation and Redemption: Renaissance to Romanticism, ed.
Their authors only wrote in a very compendious way the business of each scene in a progressive order; and sticking two copies of the scenario so this kind of dramatic skeleton is called in two lateral back parts of the stage before the entertainment began, each actor caught the subject of each scene with a glance whenever called forth by his cue, and either singly or colloquially spoke extempore to the subject.
Here too, he refers to the stereotypical performance type his contemporaries understood by the term, namely improvised Italian plays staged by mixed-gender professionals based on the use of distinctive masked and unmasked stock characters, and lazzi, or stage routines. It embraces a number of quite distinct and valid meanings, and there is no simple way of reconciling them, or of retracing its origins as a distinct performative entity.
After the curtain falls or the lights go out, only secondary documentation remains. Even so, traditionally, specialists for whom commedia performances are their actual object of study have turned to textual documentation.
Mondadori,p. Duchesne,II, p. Royal, ducal, civic, ecclesiastical, legal and private archives in Italy and elsewhere offer rich collections of relevant manuscripts. These include official records concerning the licensing of performances and control of performers, censorship, legal disputes and contracts between actors, as well as theatrerelated passages in diaries, diplomatic dispatches, and other correspondence. Some intended for publication, others only for private use, zibaldoni may contain set prologues, speeches, usciti or pre-arranged exit cues, and lazzi, pre-rehearsed acrobatic or verbal comic set pieces and improvised routines designed for re-use in different plots, and capable of being lengthened or cut according to the response received from a particular audience.
Images known only through written documents include many noted in unillustrated modern art market catalogue entries. Storia e testo, 6 vols Firenze: Sansoni, —61II, pp. Garland,pp. Unlike historians of art, theatre historians study pictures not as the primary object of their research, but as evidence that points to it.
The present study is written from the perspective of theatre iconography. This highly problematic field, in effect the study of theatrically relevant images as historical documents, perches precariously across the disciplinary boundaries of modern academia. For art historians, by contrast, the stage is a potential source of subjects for artists, who can draw on it to develop images based on iconographic conventions, often with little or no connection to contemporary performance.
Theatre iconography recognises that visual images can be approached not only as aesthetic works of art in their own right, but also as historical documents which encode valuable evidence concerning past events. Its major challenge is to identify effective strategies for facilitating deconstruction of the artistic conventions of the images concerned sufficiently to enable their reading as evidence for the stage practice of their time. Investigations focusing on specific images or groups of images have contributed significantly to theatre history since its beginnings as an independent discipline.
There were advancements in the 14 15 16 22 On the use of images as historical evidence, see Francis Haskell, History and its Images: Art and the Interpretation of the Past New Haven: Yale, ; Peter Burke, Eyewitnessing. Teubner,I, —, — The proceedings of several theatre-iconographical conferences were published, and the Netherlands Institute for Advanced Study Theatre Iconography Research Group —95 was formed.
Harvard University Press, ; Imago Musicae: International Yearbook of Musical Iconography ed. Tilman Seebass was founded in Storia, pratica scenica, iconografia, 2 vols Roma: Bridging their histories — transmuting methodological differences from barriers to serious academic enquiry into positive strengths — remains a major challenge. Effective strategies are increasingly being identified and addressed, but still far from being resolved. Early modern artists looked not only to their subject, but habitually also to the cultural discourse surrounding it, in conjunction with earlier art, to inspire them.
T F Heck Rochester: Proceedings of the European Science Foundation Network. Balme, Erenstein and Molinari, — Erich Schmidt,pp. But these largely undated and anonymous sources have to be interpreted with extreme caution. Every pictorial record is — to a greater or lesser extent — affected by artistic precedents and traditions and commissioning pressures as well as direct visual input. Its individual components may be taken from one source, or conversely, they may be based on a selection combined from all or any of a wide variety of visual and literary sources.
He lent these attractive coloured engravings a spurious historical authenticity by labelling them with dates. This grew alongside the increasing interest taken by painters, poets and performers in the commedia and its characters as a source for their art.
Full text of "The Works Of Lord Byron (poetry) Vol-vii"
The increasing demand for scholarly information on the commedia at this time stimulated interest in its iconography. Poligrafici il resto del Carlino, Symposiums der Sterzinger Osterspiele Luigi Rasi, I comici italiani: The war years produced two exemplary publications. Among the first investigations concerned either with interpreting commedia-related pictures on art-historical principles, or investigating the comici as the subject of art, it is a major focus of the present study.
Sterling heralded a significant new awareness of the importance of pictures as primary documentary material for investigating the costumes, gestures, posture and physical repertoire of the early comedians. Dover, is a reprint of the revised translation of the French first edition, with a picture supplement reproducing Compositions de Rhetorique and Stockholm Recueil Fossard prints. Diss,33 figures. My thanks to David Allen for making this available to me.
Jean Jacquot and Elie Konigson Paris: Inevitably, the resulting monograph is a flawed hybrid, bearing the unavoidable marks of long-delayed posthumous publication, but its engagement with central issues makes it an indispensable classic.