LITMIR.BIZ

Greek Sculpture is probably the most well known aspect of Greek art, for a contemporary it expresses the most beautiful ideal and plastic perfection. It is the first of the Ancient Arts that looked to free itself from the imitative constraints, of the faithful representation of nature. Only a small part of the production of Greek Sculpture is known to us. Many of the masterpieces described by Antique literature are henceforth lost or badly damaged, and a large part, we know are copies, more or less skillful and faithful to the Roman era. Many have been restored by Western Sculptors, from the Renaissance to nowadays, and often in a meaning very different from the original work: a discobolous is thus turned into a dying gladiator, this god received the attributes of another, the legs of this statue are transplanted to the torso of this other one. “The soul of Greek Sculpture contains in it all sculpture. Its essential simplicity, defies all definition. We can feel it, but we can not express it. ‘Open your eyes, study the statues, look, reflect and look again,’ is the perpetual perception of anyone who wants to learn or know about Greek Sculpture.”

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Spanish architect and designer, Antoni Gaudí (1852-1926) was an important and influential figure in the history of contemporary Spanish art. His use of colour, application of a range of materials and the introduction of organic forms into his constructions were an innovation in the realm of architecture. In his journal, Gaudí freely expressed his own feelings on art, “the colours used in architecture have to be intense, logical and fertile.” His completed works (the Casa Batlló, 1905-1907 and the Casa Milà, 1905-1910) and his incomplete works (the restoration of the Poblet Monastery and the altarpiece of Alella in Barcelona) illustrate the importance of this philosophy. His furniture designs were conceived with the same philosophy, as shown, for example, in his own office (1878) or the lamps in the Plaza Real in Barcelona. The Sagrada Familia (1882-1926) was a monumental project which eventually took over his life (it was still incomplete at the time of his death).

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Secluded within cloister walls, a painter and a monk, and brother of the order of the Dominicans, Angelico devoted his life to religious paintings. Little is known of his early life except that he was born at Vicchio, in the broad fertile valley of the Mugello, not far from Florence, that his name was Guido de Pietro, and that he passed his youth in Florence, probably in some bottegha, for at twenty he was recognised as a painter. In 1418 he entered in a Dominican convent in Fiesole with his brother. They were welcomed by the monks and, after a year’s novitiate, admitted to the brotherhood, Guido taking the name by which he was known for the rest of his life, Fra Giovanni da Fiesole; for the title of Angelico, the “Angel,” or Il Beato, “The Blessed,” was conferred on him after his death. Henceforth he became an example of two personalities in one man: he was all in all a painter, but also a devout monk; his subjects were always religious ones and represented in a deeply religious spirit, yet his devotion as a monk was no greater than his absorption as an artist. Consequently, though his life was secluded within the walls of the monastery, he kept in touch with the art movements of his time and continually developed as a painter. His early work shows that he had learned of the illuminators who inherited the Byzantine traditions, and had been affected by the simple religious feeling of Giotto’s work. Also influenced by Lorenzo Monaco and the Sienese School, he painted under the patronage of Cosimo de Medici. Then he began to learn of that brilliant band of sculptors and architects who were enriching Florence by their genius. Ghiberti was executing his pictures in bronze upon the doors of the Baptistery; Donatello, his famous statue of St. George and the dancing children around the organ-gallery in the Cathedral; and Luca della Robbia was at work upon his frieze of children, singing, dancing and playing upon instruments. Moreover, Masaccio had revealed the dignity of form in painting. Through these artists the beauty of the human form and of its life and movement was being manifested to the Florentines and to the other cities. Angelico caught the enthusiasm and gave increasing reality of life and movement to his figures.

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Numerous and diverse points of view come together in this work, demonstrating the multiple aspects that sexuality can present. If nothing is more natural than sexual desire, it is nothing less than the forms by which this desire is expressed and found to satisfy. This book invites you on a special journey, into the universe of emotion, of pleasure and desire.

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What happened to the insolence of the 18th-century libertines or to the carefree excesses of the Belle Époque and its legalized brothels? They have merely been inhibited and buried by the nowadays political correctness and the aggressive one-eyed morality. This book disregards conventional thinking and presents 800 reproductions that illustrate erotic art from Ancient Greece down to the present era in both Europe and Asia: when reproduction is not seen as an end in itself. With no hesitation nor inhibition, the author explains why erotic art is a key factor of societal development.

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“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?

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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.

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Painter, designer, creator of bizarre objects, author and film maker, Dalí became the most famous of the Surrealists. Buñuel, Lorca, Picasso and Breton all had a great influence on his career. Dalí's film, An Andalusian Dog, produced with Buñuel, marked his official entry into the tightly-knit group of Parisian Surrealists, where he met Gala, the woman who became his lifelong companion and his source of inspiration. But his relationship soon deteriorated until his final rift with André Breton in 1939. Nevertheless Dalí's art remained surrealist in its philosophy and expression and a prime example of his freshness, humour and exploration of the subconscious mind. Throughout his life, Dalí was a genius at self-promotion, creating and maintaining his reputation as a mythical figure.

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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.

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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.

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