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Avant-Garde Pieties tells a new story about innovative poetry; it argues that the avant-garde-now more than a century old-persists in its ability to nurture interesting, provocative, meaningful, and moving poems, despite its profound cultural failings and its self-devouring theoretical compulsions. It can do so because a humanistic strain of its radical poetics compels adherents to argue over the meaning of their shared political and aesthetic beliefs. In ways that can be productively thought of as religious in structure, this process fosters a perpetual state of crisis and renewal, always returning innovative poetry to its founding modernist commitments as a way to debate what the avant-garde is-what it should and does look like, and what it should and does value. Consequently, Avant-Garde Pieties makes way for a radical poetics defined not by formal gestures, but by its debate with itself about itself. It is a debate that honors the tradition's intellectual founding as well as its cultural present, which includes aesthetic multiformity, racialized and gendered modes of authorship, experiences of the sacred, political activism, and generosity in critical disagreement.
Beyond Piety examines several fundamental questions regarding the work of art and such aesthetic issues as pleasure, beauty and completeness, especially as it functions within the contexts of discontinuity, deferral, displacement and multiplicity. This collection offers a reassessment of the relationship between the art work (or any object considered as something to be looked at) and argument. Engaging the work of art with the discourses of the body, history and textuality, the book offers, moreover, an approach to contemporary art through a novel application of French theory, which is used to reopen questions that have, in both conservative and avant-garde circles, generally been considered to be resolved.
Cover -- Half Title -- Title Page -- Copyright Page -- TABLE OF CONTENTS -- LIST OF TABLES -- ACKNOWLEDGEMENTS -- INTRODUCTION -- CHAPTER ONE. THE CATHOLIC AVANT-GARDE: 1890-1914 -- CHAPTER TWO. THE SPRINGS OF FAITH -- CHAPTER THREE. THE SPIRIT OF SILLON 1906-1910 -- CHAPTER FOUR. REASON AND FAITH -- CHAPTER FIVE. THE GROUPE-TALA 1912-1914: CATHOLICISM AS A VOCATION -- CHAPTER SIX. LEFT/RIGHT, MYSTIQUE/POLITIQUE -- Psichari and Maritain -- Péguy -- CHAPTER SEVEN. CONCLUSION -- Epilogue -- APPENDIX -- BIBLIOGRAPHY
I began studying American theological education in the 1970s, and Piety and Plurality is the third of three studies. In Piety and Intellect, I examined the colonial and nineteenth-century search for a form of theological education that was true to the church's confessional traditions and responsible to the intellectual demands of the age. In Piety and Profession, I described how that model was modified under the impact of the new biblical criticism and by the American belief in professionalism. In this volume, I have tried to bring the story up to date. Unfortunately, I did not find one unifying theme for the period. Rather, theological education seemed to move forward on a number of different levels, each with its own story. Here I have tried to capture some of the dynamics of this movement and to indicate how theological educators have struggled with the plurality in their midst. In the process, theological education has learned to live with its contradictions and problems. As important as the stories are, however, there is also the story of the schools' struggles to live in the midst of a constant financial crisis that checked development at every stage.
In this book, first published in 1984, Paul Cohen examines the Catholic revival among the young French intelligentsia prior to the First World War. He explores this intellectual revival by studying that period’s "talas", the Catholic students at the elite Ecole Normale Supérieure, and devotes his attention to some of the highest-profile coverts, such as Charles Péguy and Jacques Maritain. This title will be of interest to students of nineteenth- and twentieth-century religious and social history.
This international and interdisciplinary volume investigates Protestant devotional identities in sixteenth- and seventeenth-century England. Divided into two sections, the book examines the ‘sites’ where these identities were forged – the academy, printing house, household, theatre and prison – and the ‘types’ of texts that expressed them – spiritual autobiographies, religious poetry and writings tied to the ars moriendi – providing a broad analysis of social, material and literary forms of devotion during England’s Long Reformation. Through archival and cutting-edge research, a detailed picture of ‘lived religion’ emerges, which re-evaluates the pietistic acts and attitudes of well-known and recently discovered figures. To those studying and teaching religion and identity in early modern England, and anyone interested in the history of religious self-expression, these chapters offer a rich and rewarding read.
Medieval manuscripts resisted obsolescence. Made by highly specialised craftspeople (scribes, illuminators, book binders) with labour-intensive processes using exclusive and sometimes exotic materials (parchment made from dozens or hundreds of skins, inks and paints made from prized minerals, animals and plants), books were expensive and built to last. They usually outlived their owners. Rather than discard them when they were superseded, book owners found ways to update, amend and upcycle books or book parts. These activities accelerated in the fifteenth century. Most manuscripts made before 1390 were bespoke and made for a particular client, but those made after 1390 (especially books of hours) were increasingly made for an open market, in which the producer was not in direct contact with the buyer. Increased efficiency led to more generic products, which owners were motivated to personalise. It also led to more blank parchment in the book, for example, the backs of inserted miniatures and the blanks ends of textual components. Book buyers of the late fourteenth and throughout the fifteenth century still held onto the old connotations of manuscripts—that they were custom-made luxury items—even when the production had become impersonal. Owners consequently purchased books made for an open market and then personalised them, filling in the blank spaces, and even adding more components later. This would give them an affordable product, but one that still smacked of luxury and met their individual needs. They kept older books in circulation by amending them, attached items to generic books to make them more relevant and valuable, and added new prayers with escalating indulgences as the culture of salvation shifted. Rudy considers ways in which book owners adjusted the contents of their books from the simplest (add a marginal note, sew in a curtain) to the most complex (take the book apart, embellish the components with painted decoration, add more quires of parchment). By making sometimes extreme adjustments, book owners kept their books fashionable and emotionally relevant. This study explores the intersection of codicology and human desire. Rudy shows how increased modularisation of book making led to more standardisation but also to more opportunities for personalisation. She asks: What properties did parchment manuscripts have that printed books lacked? What are the interrelationships among technology, efficiency, skill loss and standardisation?
Drawing from the fields of music, sociology, theology, philosophy, psychology, and aesthetics, VISUAL PIETY is the first book to bring to specialist and lay reader alike an understanding of religious imagery's place in the social formation and maintenance of everyday American life--from Warner Sallman's 'Head of Christ" to velvet renditions of DaVinci's "Last Supper" to prayer card illustrations, and much more. 69 illustrations.
While the Renaissance is generally perceived to be a secular movement, the majority of large artworks executed in 15th century Italy were from ecclesiastical commissions. Because of the nature of primarily basilica-plan churches, a parishioner's view was directed by the diminishing parallel lines formed by the walls of the structure. Appearing to converge upon a mutual point, this resulted in an artistic phenomenon known as the vanishing point. As applied to ecclesiastical artwork, the Catholic Vanishing Point (CVP) was deliberately situated upon or aligned with a given object--such as the Eucharist wafer or Host, the head of Christ or the womb of the Virgin Mary--possessing great symbolic significance in Roman liturgy. Masaccio's fresco painting of the Trinity (circa 1427) in the Florentine church of Santa Maria Novella, analyzed in physical and symbolic detail, provides the first illustration of a consistently employed linear perspective within an ecclesiastical setting. Leonardo's Last Supper, Venaziano's St. Lucy Altarpiece, and Tome's Transparente illustrate the continuation of this use of liturgical perspective.
This book examines the ambivalence of folk Catholicism as a resource to fight against injustice, exploitation, and oppression. Cases are cited to illuminate the value and potential trespasses of popular religious beliefs and practices. Over centuries, representatives of the powerful middle and upper middle classes did not hesitate to manipulate popular piety to protect their power and privileges. In fact, much of popular religion still reflects the dominant ideology. Popular piety has the potential for liberation against unjust social and economic structures. When properly guided, this practice can broaden and deepen political consciousness and mobilize people to act. Without a strong level of political consciousness as well as liberative evangelization, popular religion will be alienating to the poor while strengthening the status quo of the rich and the powerful. This study argues that it will be the elites, the well-educated and committed Christians, not the masses, who would foster the transformation of society.