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Blaspheming artists get all the press. Some exploit the shock potential of religious imagery - but many also reflect deeply on spiritual matters and are, in fact, some of the most profound and sensitive commentators on religion today. Here, Aaron Rosen shows how religious themes and images permeate the work of contemporary artists from across the globe. Contrary to the expectations of twentieth-century rationalists, religion has not faded away in the 21st century, but roared back onto the scene with renewed vitality. This survey shows how religious themes and images continue to permeate the work of contemporary artists from across the globe. Some exploit the shock potential of religious imag...
In Religion and the Arts: History and Method, Diane Apostolos-Cappadona presents an overview of the 19th century origins of this discrete field of study and its methodological journey to the present-day through issues of repatriation, museum exhibitions, and globalization. Apostolos-Cappadona suggests that the fluidity and flexibility of the study of religion and the arts has expanded like an umbrella since the 1970s - and the understanding that art was simply a visual exegesis of texts - to now support the study of material, popular, and visual culture, as well as gender. She also delivers a careful analysis of the evolution of thought from traditional iconographies to the transformations once scholars were influenced by response theory and challenged by globalization and technology. Religion and the Arts: History and Method offers an indispensable introduction to the questions and perspectives essential to the study of this field.
Can contemporary art say anything about spirituality? John Updike calls modern art "a religion assembled from the fragments of our daily life," but does that mean that contemporary art is spiritual? What might it mean to say that the art you make expresses your spiritual belief? On the Strange Place of Religion in Contemporary Art explores the curious disconnection between spirituality and current art. This book will enable you to walk into a museum and talk about the spirituality that is or is not visible in the art you see.
This volume offers 37 original essays from leading scholars on the crucial topics, issues, methods, and resources for studying and teaching religion and the arts.
Its extensive bibliography, essays treating the history of the field and individual case studies which demonstrate current methodologies, by noted scholars in the field make this an invaluable resource to the university, seminary and museum alike
Drawing from sources including the ethology of art and the cognitive science of religion this book proposes an improved understanding of both art and religion as behaviors developed in the process of human evolution. Looking at both art and religion as closely related, but not identical, behaviors a more coherent definition of religion can be formed that avoids pitfalls such as the Eurocentric characterization of religion as belief or the dismissal of the category as nothing more than false belief or the product of scholarly invention. The book integrates highly relevant insights from the ethology and anthropology of art, particularly the identification of "the special" by Ellen Dissanayake ...
You don't really need a description, but I'm required to give one since I have to have an at least 200 character description to submit the book, so here is 200 characters, once I reach those 200 characters. Still haven't reached 200 words, watching the counter go down as I type here. If you come across Max Stirner before, you don't need a description here, if you haven't come across Stirner before, here's your description:
The field of 'art and religion' is fast becoming one of the most dynamic areas of religious studies. Uniquely, "The Art of the Sacred" explores the relationship between religion and the visual arts - and vice versa - within Christianity and other major religious traditions. It identifies and describes the main historical, theological, sociological and aesthetic dimensions of 'religious' art, with particular attention to 'popular' as well as 'high' culture, and within societies of the developing world. It also attempts to locate, and predict, the forms and functions of such art in a changing contemporary context of obligation, modernity, secularism and fundamentalism. The author concentrates on four chief dimensions where religious art and religious belief converge: the iconographic; the didactic; the institutional; and the aesthetic. This clear, well-organised and imaginative treatment of the subject should prove especially attractive to students of religion and visual culture, as well as to artists and art historians.
Religion in its most authentic part is an art form. Religion does what art does. This idea is richly illustrated and supported by materials of diverse origin. The vast range of the author's experience in the arts and in religious texts and works of aesthetics allows him to lay hold of a great mass of disparate material and to bring out new dimensions in all of it. He always has just the example he needs at his fingertips, a Tibetan Buddhist text next to a French impressionist painting and a remark about early Banogu counterpoint, and each example is seen in a new and interesting way. Through this gentle yoking together of heterogeneous materials, common roots are discovered. Most studies of art and religion describe and explain them as data. Thomas Martland identifies them as expressions of ideals and asks what they are when they are authentic rather than merely what they are when they are self-identified as art and religion. This is an identification through assessment, not an Aristotelian classification, and the means of assessment are provided.
This book, first published in hardback by Macmillan in 1991, appeared in paperback in 1998, with a new concluding chapter and extra illustrations. After an opening chapter which tells 'the story of modern art', George Pattison leads the reader through a more or less historical narrrative of the relationship between Christianity and the visual arts. He begins with the deep-rooted fear of images in the Judaeo-Christian tradition, through Thomism and the writings of Maritain, Rukin and Forsyth, into the uncertainties of the twentieth century. There are concluding discussions on how respect for the integrity iof the visual image becomes a way of grace and how the Zen experience indicates a metho...