An Introduction to the Virtues in Art
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The Master of the Unruly Children and His Artistic and Creative Identities
The Master of the Unruly Children and his Artistic and Creative Identities Hannah R. Higham A Thesis Submitted to The University of Birmingham For The Degree of DOCTOR OF PHILOSOPHY Department of Art History, Film and Visual Studies School of Languages, Art History and Music College of Arts and Law The University of Birmingham May 2015 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT This thesis examines a group of terracotta sculptures attributed to an artist known as the Master of the Unruly Children. The name of this artist was coined by Wilhelm von Bode, on the occasion of his first grouping seven works featuring animated infants in Berlin and London in 1890. Due to the distinctive characteristics of his work, this personality has become a mainstay of scholarship in Renaissance sculpture which has focused on identifying the anonymous artist, despite the physical evidence which suggests the involvement of several hands. Chapter One will examine the historiography in connoisseurship from the late nineteenth century to the present and will explore the idea of the scholarly “construction” of artistic identity and issues of value and innovation that are bound up with the attribution of these works. -
Observing Protest from a Place
VISUAL AND MATERIAL CULTURE, 1300-1700 Suzanne M. Scanlan M. Suzanne Suzanne M. Scanlan Divine and Demonic Imagery at Tor de’Specchi, 1400–1500 Religious Women and Art in 15th-century Rome at Tor de’Specchi, 1400–1500 de’Specchi, Tor at Divine and Demonic Imagery Divine and Demonic Imagery at Tor de’Specchi, 1400–1500 Visual and Material Culture, 1300–1700 A forum for innovative research on the role of images and objects in the late medieval and early modern periods, Visual and Material Culture, 1300–1700 publishes mono- graphs and essay collections that combine rigorous investigation with critical inquiry to present new narratives on a wide range of topics, from traditional arts to seeming- ly ordinary things. Recognizing the fluidity of images, objects, and ideas, this series fosters cross-cultural as well as multi-disciplinary exploration. We consider proposals from across the spectrum of analytic approaches and methodologies. Series Editor Dr. Allison Levy, an art historian, has written and/or edited three scholarly books, and she has been the recipient of numerous grants and awards, from the National Endowment for the Humanities, the American Association of University Women, the Getty Research Institute, the Dumbarton Oaks Research Library of Harvard University, the Whiting Foundation and the Bogliasco Foundation, among others. www.allisonlevy.com. Divine and Demonic Imagery at Tor de’Specchi, 1400–1500 Religious Women and Art in Fifteenth-Century Rome Suzanne M. Scanlan Amsterdam University Press Cover illustration: Attributed to Antoniazzo Romano, The Death of Santa Francesca Romana, detail, fresco, 1468, former oratory, Tor de’Specchi, Rome. Photo by Author with permission from Suor Maria Camilla Rea, Madre Presidente. -
Moral Stance in Italian Renaissance Art: Image, Text, and Meaning Author(S): Joseph Manca Source: Artibus Et Historiae , 2001, Vol
Moral Stance in Italian Renaissance Art: Image, Text, and Meaning Author(s): Joseph Manca Source: Artibus et Historiae , 2001, Vol. 22, No. 44 (2001), pp. 51-76 Published by: IRSA s.c. Stable URL: https://www.jstor.org/stable/1483713 REFERENCES Linked references are available on JSTOR for this article: https://www.jstor.org/stable/1483713?seq=1&cid=pdf- reference#references_tab_contents You may need to log in to JSTOR to access the linked references. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms IRSA s.c. is collaborating with JSTOR to digitize, preserve and extend access to Artibus et Historiae This content downloaded from 130.56.64.101 on Mon, 15 Feb 2021 10:47:03 UTC All use subject to https://about.jstor.org/terms JOSEPH MANCA Moral Stance in Italian Renaissance Art: Image, Text, and Meaning "Thus the actions, manners, and poses of everything ness. In Renaissance art, gravity affects all figures to some match [the figures'] natures, ages, and types. Much extent,differ- but certain artists took pains to indicate that the solidity ence and watchfulness is called for when you have and a fig- gravitas of stance echoed the firm character or grave per- ure of a saint to do, or one of another habit, either sonhood as to of the figure represented, and lack of gravitas revealed costume or as to essence. -
Virtues and Vices to Luke E
CATHOLIC CHRISTIANITY THE LUKE E. HART SERIES How Catholics Live Section 4: Virtues and Vices To Luke E. Hart, exemplary evangelizer and Supreme Knight from 1953-64, the Knights of Columbus dedicates this Series with affection and gratitude. The Knights of Columbus presents The Luke E. Hart Series Basic Elements of the Catholic Faith VIRTUES AND VICES PART THREE• SECTION FOUR OF CATHOLIC CHRISTIANITY What does a Catholic believe? How does a Catholic worship? How does a Catholic live? Based on the Catechism of the Catholic Church by Peter Kreeft General Editor Father John A. Farren, O.P. Catholic Information Service Knights of Columbus Supreme Council Nihil obstat: Reverend Alfred McBride, O.Praem. Imprimatur: Bernard Cardinal Law December 19, 2000 The Nihil Obstat and Imprimatur are official declarations that a book or pamphlet is free of doctrinal or moral error. No implication is contained therein that those who have granted the Nihil Obstat and Imprimatur agree with the contents, opinions or statements expressed. Copyright © 2001-2021 by Knights of Columbus Supreme Council All rights reserved. English translation of the Catechism of the Catholic Church for the United States of America copyright ©1994, United States Catholic Conference, Inc. – Libreria Editrice Vaticana. English translation of the Catechism of the Catholic Church: Modifications from the Editio Typica copyright © 1997, United States Catholic Conference, Inc. – Libreria Editrice Vaticana. Scripture quotations contained herein are adapted from the Revised Standard Version of the Bible, copyright © 1946, 1952, 1971, and the New Revised Standard Version of the Bible, copyright © 1989, by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America, and are used by permission. -
Call for Justice Museum Hof Van Busleyden Mechelen
Call for Justice Museum Hof van Busleyden Mechelen 23 MARCH - 24 JUNE 2018 ART AND LAW IN THE NETHERLANDS (1450-1650) Justice and injustice are two of the most prominent themes during the Golden Age of Netherlandish art in the fifteenth, sixteenth and seventeenth century. The dukes of Burgundy wanted to combine their territories in the Netherlands into one political entity, which in turn occasioned sweeping changes to the judicial system. They established central institutions, such as the Great Council of Mechelen, thereby effectively curtailing the authority of the local courts. While the legal process became more professional, it also became more cumbersome and less accessible. The discovery of the New World, the Dutch Revolt and the Spanish Inquisition unleashed a rampage of unprecedented horror. People who were different or held a different opinion were cruelly punished. Almost all the important painters of this period, from Rogier van der Weyden to Antoon van Dyck and Rembrandt all focused on the themes of justice, injustice and law in their work. They were inspired by examples of righteous behaviour in Biblical stories, allegories, myths and history. Their artworks show how crime is punished and provide solace for injustice. Contemporary abuses are mocked and denounced. The art of justice and injustice was used to decorate town halls and churches, and also penetrated the domestic sphere, mainly through books and prints. 1. Maarten de Vos The Tribunal of the Brabant Mint in Antwerp 1546 – KBC Snijders&Rockoxhuis, Antwerp © KBC Antwerpen Snijders&Rockoxhuis This painting almost serves as an introduction to the sixteenth-century iconography LADY JUSTICE of law. -
Simonetta Cattaneo Vespucci: Beauty. Politics, Literature and Art in Early Renaissance Florence
! ! ! ! ! ! ! SIMONETTA CATTANEO VESPUCCI: BEAUTY, POLITICS, LITERATURE AND ART IN EARLY RENAISSANCE FLORENCE ! by ! JUDITH RACHEL ALLAN ! ! ! ! ! ! ! A thesis submitted to the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! Department of Modern Languages School of Languages, Cultures, Art History and Music College of Arts and Law University of Birmingham September 2014 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT ! My thesis offers the first full exploration of the literature and art associated with the Genoese noblewoman Simonetta Cattaneo Vespucci (1453-1476). Simonetta has gone down in legend as a model of Sandro Botticelli, and most scholarly discussions of her significance are principally concerned with either proving or disproving this theory. My point of departure, rather, is the series of vernacular poems that were written about Simonetta just before and shortly after her early death. I use them to tell a new story, that of the transformation of the historical monna Simonetta into a cultural icon, a literary and visual construct who served the political, aesthetic and pecuniary agendas of her poets and artists. -
Lessons in Morality in a Changing World Allegories of Virtue and Vice in the Baillieu Library Print Collection Amelia Saward
Lessons in morality in a changing world Allegories of virtue and vice in the Baillieu Library Print Collection Amelia Saward As evident in texts ranging from the concurrent rediscoveries of ancient Hieronymus Wierix (c. 1553–1619).6 Bible to the writings of Aristotle philosophical teachings. Giotto’s The two representations of vice— and Thomas Aquinas, humans have figures of the virtues and vices Pride and Lust—are part of tried for millennia to understand and (situated below the cycle of frescoes Aldegrever’s series. explain the concept of morality and, on the life of the Virgin and Christ) The Raimondi prints, as well as more precisely, the human virtues and in the Scrovegni Chapel (Arena the majority of those by Beham and vices. Consequently, it is no surprise Chapel) at Padua, dating from Aldegrever, are from the significant that representations of morality 1303–05, are one of the earliest gift made by Dr J. Orde Poynton populate Western art throughout Renaissance examples.2 Along with (1906–2001) in 1959, while the history. Such representations usually an advanced understanding of time remaining prints mentioned were take the form of allegory. In the and temporality that began in the purchased by the university, bar one Renaissance’s age of humanism, medieval period, this re-emergence donated in recent years by Marion where Church principles and pagan of ancient theories heralded an era and David Adams.7 traditions were paradoxically mixed, characterised by an unsurpassed Although morality has been these representations demonstrated desire to understand the human a subject of human inquiry since the emergence and establishment of condition. -
View / Open Whitford Kelly Anne Ma2011fa.Pdf
PRESENT IN THE PERFORMANCE: STEFANO MADERNO’S SANTA CECILIA AND THE FRAME OF THE JUBILEE OF 1600 by KELLY ANNE WHITFORD A THESIS Presented to the Department of Art History and the Graduate School of the University of Oregon in partial fulfillment of the requirements for the degree of Master of Arts December 2011 THESIS APPROVAL PAGE Student: Kelly Anne Whitford Title: Present in the Performance: Stefano Maderno’s Santa Cecilia and the Frame of the Jubilee of 1600 This thesis has been accepted and approved in partial fulfillment of the requirements for the Master of Arts degree in the Department of Art History by: Dr. James Harper Chairperson Dr. Nicola Camerlenghi Member Dr. Jessica Maier Member and Kimberly Andrews Espy Vice President for Research & Innovation/Dean of the Graduate School Original approval signatures are on file with the University of Oregon Graduate School. Degree awarded December 2011 ii © 2011 Kelly Anne Whitford iii THESIS ABSTRACT Kelly Anne Whitford Master of Arts Department of Art History December 2011 Title: Present in the Performance: Stefano Maderno’s Santa Cecilia and the Frame of the Jubilee of 1600 In 1599, in commemoration of the remarkable discovery of the incorrupt remains of the early Christian martyr St. Cecilia, Cardinal Paolo Emilio Sfondrato commissioned Stefano Maderno to create a memorial sculpture which dramatically departed from earlier and contemporary monuments. While previous scholars have considered the influence of the historical setting on the conception of Maderno’s Santa Cecilia, none have studied how this historical moment affected the beholder of the work. In 1600, the Church’s Holy Year of Jubilee drew hundreds of thousands of pilgrims to Rome to take part in Church rites and rituals. -
Complements to Virtue
DOMINICAN A Vol. XIX SEPTEMBER, 1934 No.3 COMPLEMENTS TO VIRTUE BERNARD SHERIDAN, O.P. "Whosoever are led by the Spirit of God, they are the sons of God." Rom. viii, 14. HEN we were children we ~~tended . Catechism class daily, or at least Sunday school. I here, 111 order to reply to the [I teacher's questions, we were expected to have a reason for the faith which was in us. Among the many mystifying questions which come our way in the course of the year, there were the virtues, the gifts and fruits of the Holy Ghost and the beatitudes. Somehow we managed to grasp the notion of virtue. For us the vir tues were special blessings from God which helped us to be good. But for the rest-these gifts and fruits and beatitudes-well, with the definitions ready upon demand and with the ability to recite "trip pingly upon the tongue" the number and names of each, we were content to rest. With no more than such a catalogue, we go through life with many of the faithful, satisfied with the ability to enu merate, but unable to understand, our grand supernatural equipment. We believe, therefore, that it will be well worth while to consider briefly-though not so briefly that clarity will be sacrificed-the gifts of the Holy Ghost. I The Christian life is first and foremost a supernatural life. Why do we say that? Because the end for which God has destined us is a supernatural one. Towards this end we must strive every moment of our earthly existence. -
Holy Conversations 2
SIN SIN Focus he Greek understanding of sin (hamartia) was missing the mark. This idea is more complicated than it seems at first glance. A sinner must have knowledge of moral righteousness, a target if you will, and have knowledge of its bull’s-eye. Over the history of Christianity that target, along with its bull’s- T eye, has often been referred to as God’s law. • Our Jewish siblings conceived of sin as largely communal, with one member able to pollute the whole group. • Christians emphasized personal sin, our salvation was in our own hands. • Since early Christianity, the concept of “sin” has developed into many targets, all hanging on a backdrop of “original sin.” • Are we to understand sin as vice; as brokenness from God, ourselves, or others; as willful disobedience of God; is it dependent on our intentions, weakness to temptation, or just inevitable in life? • Is our ultimate relationship to God dependent upon God’s grace or embedded in our deeds? • Contemporary Christian theologians have articulated modern sins: racism, social injustice, debt, even un-medicated depression. • Marriage equality has been denounced as sin. The theological stigma of the LGBTQ community is so often that of “sinner.” How do we choose to reclaim our belovedness and grace in the face of this? • How do we still understand our moral shortcomings in Christian terms? Some Centering Quotes about Sin Wherever there are humans, there will be sin. (John Portman) History will absolve me. (Fidel Castro) To define sin as an act that is a violation of the law of God leaves room for differentiating sin from crimes, the latter being acts that violate human laws. -
From the Catechism of the Catholic Church, Second Edition Person, Nature, & Human Flourishing Aquinas College, Nashville, Tennessee March 9, 2020
From The Catechism of the Catholic Church, Second Edition Person, Nature, & Human Flourishing Aquinas College, Nashville, Tennessee March 9, 2020 NOTE: To check the footnotes, please refer to a printed copy of the Catechism or an on-line version. THE VIRTUES 1803 "Whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things."62 A virtue is an habitual and firm disposition to do the good. It allows the person not only to perform good acts, but to give the best of himself. The virtuous person tends toward the good with all his sensory and spiritual powers; he pursues the good and chooses it in concrete actions. The goal of a virtuous life is to become like God.63 I. THE HUMAN VIRTUES 1804 Human virtues are firm attitudes, stable dispositions, habitual perfections of intellect and will that govern our actions, order our passions, and guide our conduct according to reason and faith. They make possible ease, self-mastery, and joy in leading a morally good life. The virtuous man is he who freely practices the good. The moral virtues are acquired by human effort. They are the fruit and seed of morally good acts; they dispose all the powers of the human being for communion with divine love. The cardinal virtues 1805 Four virtues play a pivotal role and accordingly are called "cardinal"; all the others are grouped around them. They are: prudence, justice, fortitude, and temperance. -
The Cardinal and Theological Virtues • Goal of the Virtuous Life Is To
9/2/2019 RCIA 9: The Cardinal and Theological Virtues 9: The Cardinal and Theological Virtues Virtuous Living • Goal of the virtuous life is to become like God • Living in truth and love is the only authentic response to… You, therefore, must be perfect, as your Heavenly Father is perfect (Matthew 5:48) 2 9: The Cardinal and Theological Virtues Virtuous Living Grace and Virtue • Virtue: “habitual and firm disposition to do the good” (CCC 103) • Good is known thru grace & faith working in love 3 1 9/2/2019 9: The Cardinal and Theological Virtues Virtuous Living The Human Virtues • Firm attitudes • Stable dispositions • Habitual perfections of intellect & will • Govern actions • Order passions • Guide conduct • Acquired by human effort • Elevated by sacramental graces 4 9: The Cardinal and Theological Virtues Virtuous Living The Cardinal Virtues • Prudence – Directs what is to be done or avoided in the pursuit of good 5 9: The Cardinal and Theological Virtues Virtuous Living The Cardinal Virtues (cont.) • Justice – Helps promote equality between persons – The foundation for any society 6 2 9/2/2019 9: The Cardinal and Theological Virtues Virtuous Living The Cardinal Virtues (cont.) • Fortitude – Strength to accomplish good actions in the face of difficulties 7 The Fortitude (1470) by Sandro Botticelli 9: The Cardinal and Theological Virtues Virtuous Living The Cardinal Virtues (cont.) • Temperance – Moderation – balance desires to achieve true happiness Representation of temperance (painted wood sculpture, dated 1683, which covers the shrine