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Symbolism --- Virtues in art --- Symbolisme --- Vertus dans l'art
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The seven deadly sins are pride, envy, anger, sloth, gluttony, greed, and lust. The seven virtues are prudence, fortitude, temperance, justice, faith, hope, and love. This book brings all of them together and for the first time lays out their history in a collection of the most important philosophical, religious, literary, and art-historical works.Starting with the Greco-Roman and Judeo-Christian antecedents, this anthology of source documents traces the virtues-and-vices tradition through its cultural apex during the medieval era and then into their continued development and transformation fr
Virtues in literature. --- Vices in literature. --- Virtues in art. --- Vices in art.
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This volume contains the Alexander Lectures in University College, University of Toronto, for the session 1945-46, delivered by Samuel C. Chew, Professor of English Literature at Bryn Mawr College and author of Byron in England and The Crescent and the Rose. For a number of years Professor Chew has been engaged in the study of relation between poetry and the visual arts, especially in the English Renaissance. The Virtues Reconciled embodies his results in an important and more or less self-contained division of this general field. It deals with the allegorical representation, visual and verbal, of the four Virtues, Truth and Justice, Mercy and Peace. The first lecture, "The Friendship of the Arts," considers generally, but with abundant illustrative example, the nature and the relation of verbal and visual imagery. The second lecture, "The Parliament of Heaven," traces the history of the allegory of the Four Daughters of God (Truth, Justice, Mercy, and Peace), who enters into debate upon the Fall of Man and his future destiny. The problem is resolved, and the Virtues are reconciled, when the Son of God offers Himself in the Atonement. The third lecture examines more closely the various forms in which Truth and Justice are personified, both in art and literature; and the final lecture affords a similar treatment of Mercy and Peace. The argument is illustrated by eighteen plates from paintings, drawings, and title-pages. Many others are described in the text, together with the works of literature which present analogous ideas and images. Of equal value for the light which it throws on the literature of the past and on an aspect of the history of the visual arts, The Virtues Reconciled will also interest the general reader. For, as Professor Chew remarks, "by means of these images our forefathers sought to express their experiences of the changes and chances of this mortal life, and one cannot contemplate them without recognizing that these great commonplaces are still applicable to the human situation."
Virtues in literature. --- Virtues in art. --- English literature --- History and criticism.
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Symbolism in art. --- Virtues in art. --- Vices in art. --- Art, Medieval.
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Symbolism in art. --- Virtues in art. --- Vices in art. --- Art, Medieval.
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Christian art and symbolism --- Vices in art --- Virtues in art --- Themes, motives
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Mythology, Classical, in art --- Virtues in art --- Vices in art --- Painting, European --- Engraving --- Favereau, Jacques, - 1590-1675
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Virtue was ubiquitous in early modern Europe, not because everyone behaved well, but in the sense that interest in the subject was pervasive and intense. In a changing society, the widening aspiration to nobility was justified by claims to different kinds of virtue and the theory of virtue was the established way of re-assessing accepted human values. In Latin-based languages and humanist culture, certain materially based qualities attributed to the artwork itself eventually became identified as 'virtuosity', and the 'virtuoso' emerged in 17th century Europe as an elite figure with a particular interest in and appreciation of works of art and other objects of virtue. This volume brings together a set of essays on the relevance of virtue to Netherlandish art, dealing with virtue as a popular subject of visual representation and opening up fascinating links and comparisons between the special qualities accorded to revered works of art with the claims of elite artists and beholders to privileged standing. Themes addressed range from a discussion of ways in which Dutch artists and writers adapted courtly and humanist notions of martial virtue to validate still life to an analysis of political and painterly virtue in a mythological painting by Cornelisz. van Haarlem; from an examination of Goltzius's 'Tabula Cebetis' as a representation of artistic virtue to an exploration of the virtues of amateur landscape in the seventeenth century Netherlands. The volume also reconsiders the relationship between virtue and 'net' and 'rouw' painting, particularly with reference to the definition of sprezzatura in Castiglione's 'Book of the Courtier'. Or readers can compare Rubens' self-identification with virtue through humanist friendship with Jan Brueghel the Elder's reference, as a court painter, to the virtue and diligence of both his conduct and his art. Within a wide range of subject-matter and approaches, the authors share a commitment to establishing the place of virtue at the heart of Netherlandish art.
collecting --- patronage --- craftsmanship --- Painting --- schilderkunst --- painting [image-making] --- anno 1600-1699 --- anno 1500-1599 --- Belgium --- Netherlands --- Virtues in art. --- Art, Netherlandish. --- Art, Dutch. --- Art, Flemish. --- virtue
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Trois lieux emblématiques à Namur s'associent pour présenter une exposition abordant la représentation des vices et des vertus depuis le Moyen Âge jusqu'à nos jours : le musée des Arts anciens, le musée Félicien Rops et l'église Saint-Loup. La Somme théologique de Thomas d'Aquin, rédigée entre 1266 et 1273, constitue une véritable synthèse des préceptes issus de l'Antiquité et des premiers philosophes chrétiens. L'auteur y fixe définitivement les notions de vices et de vertus dont la liste avait été dressée par le moine Évagre le Pontique (fin du 4e siècle) et imposée par le pape Grégoire le Grand (fin du 6e siècle). Une iconographie se développe, où les vertus - chrétiennes - et les vices - païens - s'opposent. Exhibition: Musée Félicien Rops, Namur, Belgium (18.02-21.05.2017) Aristoteles schreef het reeds: 'De deugd is het juiste midden tussen twee ondeugden'.Sinds mensenheugenis is de strijd tussen goed en kwaad een inspiratiebron voor kunstenaars.Hoe heeft deze iconografische traditie zich vertaald doorheen de eeuwen? Hoe hebben schilders, illustratoren en beeldhouwers van de Middeleeuwen tot de Renaissance deugden en ondeugden die alomtegenwoordig waren in religieuze geschriften voorgesteld? Hoe hebben Félicien Rops en James Ensor in de 19de eeuw met deze concepten gespeeld om de hypocrisie van hun tijd aan de kaak te stellen? Hoe gaat een hedendaagse kunstenares als Aidan Salakhova om met begrippen als religieuze taboes, de grenzen tussen het heilige en het profane, de deugd en de ondeugd?Reis door de eeuwen heen en ontdek kunstenaars die naar de menselijke instincten hebben gepeild, van de meest vileine tot de meest deugdzame.
vice [culture-related concept] --- General ethics --- fine arts --- Art --- virtue --- Rops, Félicien --- Salakhova, Aidan --- Ensor, James --- Exhibitions --- Symbolism in art --- Vices in art --- Virtues in art --- Art, Modern --- Art, Modern. --- Symbolism in art. --- Vices in art. --- Virtues in art. --- Vice --- Vertu --- Thèmes, motifs --- Dans l'art --- fine arts [discipline] --- Vertus --- Thèmes, motifs. --- Dans l'art. --- Vertus et vices --- Iconographie
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Graphic arts --- Iconography --- Christian art and symbolism --- Conduct of life --- Emblems --- Theological virtues --- Virtues in art --- Faith, hope and charity --- Virtues, Theological --- Virtues --- Art, Christian --- Art, Ecclesiastical --- Arts in the church --- Christian symbolism --- Ecclesiastical art --- Symbolism and Christian art --- Religious art --- Symbolism --- Church decoration and ornament --- Symbolism in art
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