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13,750 result(s) for "Soul in art."
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The lives of paintings : presence, agency and likeness in Venetian art of the sixteenth century
\"As this book shows, paintings in 16th-century Venice were often treated as living beings. On the basis of case studies, its author offers a detailed examination of the agency paintings and other two-dimensional images could exert. Grounded in the theoretical literature on the agency of material things, the book contributes to Venetian studies as well as engaging with wider debates on the attribution of life and presence to images and objects\"-- Provided by publisher.
The lives of paintings : presence, agency and likeness in Venetian art of the sixteenth century
In sixteenth-century Venice, paintings were often treated as living beings.As this book shows, paintings attended dinner parties, healed the sick, made money, and became involved in love affairs.Presenting a range of case studies, Elsje van Kessel offers a detailed examination of the agency paintings and other two-dimensional images could exert.
Illuminating sanctity : the body, soul and glorification of Saint Amand in the miniature cycle in Valenciennes, Bibliothèque Municipale, MS 500
In Illuminating Sanctity, Maria R. Grasso analyses the twelfth-century vita of Saint Amand. Her discovery and analysis of another set of preliminary drawings related to the miniature cycle demonstrates that a key alteration was made, isolating an important devotional image.
Yorùbá Beadwork in Africa
The following text has been excerpted from the companion publication, which is divided into three sections: \"Yorùbá Beadwork in Africa\" by Henry John Drewal, \"Yorùbá Beadwork in the Americas\" by John Mason (with essays by Drewal and Pravina Shukla), and a catalogue of the African objects in the exhibition. Here, Drewal's introduction to African beadwork is followed by a selection from Mason's discussion.
Yorùbá Beadwork in the Americas: Òrìṣà and Bead Color
In the following excerpt, John Mason, himself a babalòrìṣà (priest of an òrìṣà, or Yorùbá divinity), discusses the colors associated with specific òrìṣà and their domains and attributes: Èṣù-Ẹlẹ́gbá, the cosmic crossroads; Ògún, the hunt, iron, and war; Erinlẹ́, medicine and the hunt; Ọ̀ṣọ́ọ̀sì, the hunt; Ọ̀ṣun, the gushing spring; Yẹmọja, motherhood; Olókun, the waters; Ọya, the whirlwind; Babalúaiyé, the earth; Ṣàngó, thunder; the creator god Ọbàtálá, ethical rightness. In the African diaspora, beads are used most widely in necklaces, ìlẹ̀ke, and they also encircle and guard other major points where parts of the body meet (wrist, waist, ankle). The color associations found in ìlẹ̀ke extend to crowns, fly whisks, banners, and numerous other beaded items for òrìṣà devotees and their shrines.
The Meditations and the Ancient Art of Living
This chapter contains sections titled: Marcus' Project Socrates and the Stoic Art of Living Types of Philosophical Text Assimilation and Digestion Writing the Self Further Reading References
PLATO, REPUBLIC 606a7–606b2: SYNTAX AND MEANING
Plato, Republic 606ab, which deals with the soul bipartition and the behaviour of the two soul components during a theatrical performance, has been the object of scholarly dispute concerning both its grammar and its meaning. This article proposes a new syntactical approach and argues that the passage does not have to be interpreted as contradicting the context.
Consilience in Developing a Multidisciplinary Framework of Spirituality: Scientific Commentary on Chatlos
Calvin Chatlos provides a novel consideration of spiritual experiences and attempts to find ontological grounds to span these concerns within science, philosophy, and theology. Conceptualization of spiritual experiences in terms of self-worth presents interesting avenues for future considerations of the role of self in explaining spirituality but also faces several validity challenges. Resolving ontological issues requires first addressing epistemological issues regarding the nature of knowledge, which permits an interdisciplinary investigation of spirituality and the soul. The cross-cultural validity of such constructs requires their basis in neurophenomenology, neurognostic perspectives, and neurological processes that engage naturalist perspectives on the foundations of religion.