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In Light as Experience and Imagination from Medieval to Modern Times, David S. Herrstrom synthesizes and interprets the experience of light as revealed in a wide range of art and literature from medieval to modern times. The true subject of the book is making sense of the individual’s relationship with light, rather than the investigation of light’s essential nature, while telling the story of light “seducing” individuals from the Middle Ages to our modern times. Consequently, it is not concerned with the “progress” of scientific inquiries into the physical properties and behavior of light (optical science), but rather with subjective reactions as reflected in art, architecture, and literature. Instead of its evolution, this book celebrates the complexity of our relation to light’s character. No individual experience of light being “truer” than any other.
When was photography invented, in 1826 with the first permanent photograph? If we depart from the technologically oriented accounts and consider photography as a philosophical discourse an alternative history appears, one which examines the human impulse to reconstruct the photographic or “the evoking of light”. It's significance throughout the history of ideas is explored via the Platonic Dialogues, Iamblichus' theurgic writings, and Marsilio Ficino's texts. This alternative history is not a replacement of other narratives of photographic history but rather offers a way of rethinking photography's ontological instability.
When William of Ockham lectured on Lombard’s Sentences in 1317-1319, he articulated a new theory of knowledge. Its reception by fourteenth-century scholars was, however, largely negative, for it conflicted with technical accounts of vision and with their interprations of Duns Scotus. This study begins with Roger Bacon, a major source for later scholastics’ efforts to tie a complex of semantic and optical explanations together into an account of concept formation, truth and the acquisition of certitude. After considering the challenges of Peter Olivi and Henry of Ghent, Part I concludes with a discussion of Scotus’s epistemology. Part II explores the alternative theories of Peter Aureol and William of Ockham. Part III traces the impact of Scotus, and then of Aureol, on Oxford thought in the years of Ockham’s early audience, culminating with the views of Adam Wodeham. Part IV concerns Aureol’s intellectual legacy at Paris, the introduction of Wodeham’s thought there, and Autrecourt’s controversies.
Sumptuously illustrated with dazzling objects, this publication explores the ways art and science worked hand in hand in the Middle Ages and Renaissance. Through the manipulation of materials, such as gold, crystal, and glass, medieval artists created dazzling light-filled environments, evoking, in the everyday world, the layered realms of the divine. While contemporary society separates science and spirituality, the medieval world harnessed the science of light to better perceive and understand the sacred. From 800 to 1600, the study of astronomy, geometry, and optics emerged as a framework that was utilized by theologians and artists to comprehend both the sacred realm and the natural world. Through essays written by contributors from the fields of art history, the history of science, and neuroscience, and with more than two hundred illustrations, including glimmering golden reliquaries, illuminated manuscripts, rock crystal vessels, astronomical instruments, and more, Lumen cuts across religious, political, and geographic boundaries to reveal the ways medieval Christian, Jewish, and Islamic artists, theologians, and thinkers studied light. To convey the sense of wonder created by moving light on precious materials, a number of contemporary artworks are placed in dialogue with historic objects.
For nearly three centuries Leonardo da Vinci's work was known primarily through the abridged version of his Treatise on Painting, first published in Paris in 1651 and soon translated into all the major European languages. Here for the first time is a study that examines the historical reception of this vastly influential text. This collection charts the varied interpretations of Leonardo's ideas in French, Italian, Spanish, English, German, Dutch, Flemish, Greek, and Polish speaking environments where the Trattato was an important resource for the academic instruction of artists, one of the key sources drawn upon by art theorists, and widely read by a diverse network of artists, architects, biographers, natural philosophers, translators, astronomers, publishers, engineers, theologians, aristocrats, lawyers, politicians, entrepreneurs, and collectors. The cross-cultural approach employed here demonstrates that Leonardo's Treatise on Painting is an ideal case study through which to chart the institutionalization of art in Europe and beyond for 400 years. The volume includes original essays by scholars studying a wide variety of national and institutional settings. The coherence of the volume is established by the shared subject matter and interpretative aim: to understand how Leonardo's ideas were used. With its focus on the active reception of an important text overlooked in studies of the artist's solitary genius, the collection takes Leonardo studies to a new level of historical inquiry. Leonardo da Vinci's most significant contribution to Western art was his interpretation of painting as a science grounded in geometry and direct observation of nature. One of the most important questions to emerge from this study is, what enabled the same text to produce so many different styles of painting?