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What is 'art' in the sense of the Islamic tradition? Mohammed Hamdouni Alami argues that Islamic art has historically been excluded from Western notions of art; that the Western aesthetic tradition's preoccupation with the human body, and the ban on the representation of the human body in Islam, has meant that Islamic and Western art have been perceived as inherently at odds. However, the move away from this 'anthropomorphic aesthetic' in Western art movements, such as modern abstract and constructivist painting, have presented the opportunity for new ways of viewing and evaluating Islamic art and architecture. This book questions the very idea of art predicated on the anthropocentric bias of classical art, and the corollary 'exclusion' of Islamic art from the status of art. It addresses a central question in post-classical aesthetic theory, in as much as the advent of modern abstract and constructivist painting have shown that art can be other than the representation of the human body; that art is not neutral aesthetic contemplation but it is fraught with power and violence; and that the presupposition of classical art was not a universal truth but the assumption of a specific cultural and historical set of practices and vocabularies. Based on close readings of classical Islamic literature, philosophy, poetry, medicine and theology, along with contemporary Western art theory, the author uncovers a specific Islamic theoretical vision of art and architecture based on poetic practice, politics, cosmology and desire. In particular it traces the effects of decoration and architectural planning on the human soul as well as the centrality of the gaze in this poetic view - in Arabic 'nazar'- while examining its surprising similarity to modern theories of the gaze. Through this double gesture, moving critically between two traditions, the author brings Islamic thought and aesthetics back into the realm of visibility, addressing the lack of recognition in comparison with other historical periods and traditions. This is an important step toward a critical analysis of the contemporary debate around the revival of Islamic architectural identity - a debate intricately embedded within opposing Islamic political and social projects throughout the world.
Muqarnas is sponsored by The Aga Khan Program for Islamic Architecture at Harvard University and the Massachusetts Institute of Technology, Cambridge, Massachusetts. In Muqarnas articles are being published on all aspects of Islamic visual culture, historical and contemporary, as well as articles dealing with unpublished textual primary sources.
Islamic artists channelled their energies not into easel painting and large-scale sculpture, but rather into what Western scholars, obeying a very different hierarchy of art forms, rather disparagingly term the decorative arts or even the minor arts. In point of fact, some of the greatest masterpieces of Islamic art are in the media of ceramics, metalwork, textiles, ivory and glass. Often the images they bear express a complex set of meanings, for Islam inherited much material from the iconographic systems of earlier civilizations, notably those of the ancient Near East and of the classical world. Islam also developed its own distinctive vocabulary of signs and symbols. Accordingly, questions of iconography and meaning bulk large among the studies gathered together in the present volume. These studies, written over a period of almost thirty years, and taken from a wide variety of published sources, deal with aspects of the decorative arts from Spain to India and from the 7th to the 17th century. They focus in turn upon ceramics and metalwork; on coins, carpets and calligraphy; and on carving in wood and ivory. They are arranged under three headings. The first comprises general surveys of the field covering the content of these arts and confronting the challenges they present, such as the Islamic approach to three-dimensional sculpture. The second deals with questions of iconography and meaning, while the third comprises a series of studies devoted to specific media such as ivory, woodwork and numismatics. This volume therefore offers not only a general introduction to some of the problems posed by Islamic art, but also readings of key objects in an attempt to explore their meaning; and finally, an in-depth focus on individual objects representing specific genres and media.
This book examines British collectors of so-called Persian art (a broad umbrella term then covering a large portion of Islamic art) in the late 19th century, including ceramics, metalwork, carpets, textiles and woodwork. Based on a foundational event, the very first exhibition of “Persian and Arab Art” held by a London Gentlemen’s Club in 1885, this book follows one generation of men, retracing the subtle shades of difference among “amateurs,” “connoisseurs,” “experts” and “collectors,” and exploring all the mechanisms of the construction of a collective fascination for the Orient. Isabelle Gadoin uncovers some of the first “scientific” analyses of Islamic objects and of the first private notebooks or exhibition catalogues, to provide an in-depth study of the way Westerners talked about Islamic objects and began to define what would become Islamic art history. All the while, Gadoin unravels the skein of Western prejudice, Romantic fancy, sincere admiration and ruthless appropriation, in art collecting, to write a new chapter of Orientalist history. The book will be of interest to scholars working in art history, history of collecting, colonialism and postcolonialism, and Orientalism.
Ever since a group of people came into existence who called themselves Muslims and followed Islam, questions of what it means to be a member of this group - who is to be included/excluded and what the requirements for membership are - have proven to be both divisive and defining. For scholars and critics, the issue of what constitutes or defines 'Islam' - whether examining the history of the religion, its specific traditions, sectarian politics, or acts of terrorist - is central to any understanding of issues, cultures and ideas. 'Defining Islam' brings together key classic and contemporary writings on the nature of Islam to provide student readers with the ideal collection of both primary and critical sources.
Qusayr'Amra is a major Islamic archaeological site, a princely bathhouse with intact frescoes dating from the mid-eighth century.
This book continues the series Contemporary Philosophy (International Institute of Philosophy), which surveys significant trends in contemporary philosophy. The new volume on Aesthetics, comprising nineteen surveys, shows the variety of approaches to Aesthetics in various cultures. The close connection between aesthetics and religion and between aesthetics and ethics is emphasized in several contributions.
Is it possible to speak of a contemporary art with an Islamic difference? This question is the subject of an exhibition that brings together artists who come from the Islamic world. Tapping into certain aesthetic, political, and spiritual notions, this book seeks to highlight the nuanced reactions of each individual artist.
In Aesthetics in Arabic Thought from Pre-Islamic Arabia through al-Andalus José Miguel Puerta Vílchez analyzes the discourses about beauty, the arts, and sense perception that arose within classical Arab culture from pre-Islamic poetry and the Quran (sixth-seventh centuries CE) to the Alhambra palace in Granada (fourteenth century CE). He focuses on the contributions of such great thinkers as Ibn Ḥazm, Avempace, Ibn Ṭufayl, Averroes, Ibn ʿArabī, and Ibn Khaldūn in al-Andalus, and the Brethren of Purity, al-Tawḥīdī, al-Fārābī, Avicenna, Alhazen, and al-Ghazālī in the East. The work also explores literary criticism, calligraphy, music, belles-lettres (adab), and erotic literature, and highlights the contribution of Arab humanism to shaping the field of Aesthetics in the West.
Islam scares the West. Militant conservatism and the horrific acts of violent fundamentalists evoke outrage, but the reprehensible few reinforce a longstanding Western stereotype of all Muslims as "incorrigibly fanatical, violent and morally and culturally different." Overlooked is the long history of Muslim intellectual and cultural achievement, and its potential to flower once again. With about 1.5 billion adherents, Islam is the world's fastest growing religion. An understanding of its past glories, present state and future potential has never been more critical. This survey of Muslim intellectual and cultural achievements spans 1,400 years. Chapters fall into three sections: fundamentals of Islamic learning; its growth until the present; and its future direction in the face of anti-intellectual fundamentalism. Arranged chronologically within the sections, chapters begin with an historical overview of the time period they encompass, providing context for the subsequent discussion of key intellectual and cultural achievements within that period. Appendices describe decorative and other arts, the requirements for expertise in Islamic thought, Islamic ethical traditions, and list noteworthy personalities and achievements chronologically. Maps and photographs illustrate the text, which also includes a glossary, notes, a bibliography and an index.