LOUVRE. GUIDE DES COLLECTIONS
GENEVIÈVE BRESC-BAUTIER
DATE DE PARUTION : 14/11/1989
EDITEUR :
RMN
NOMBRE DE PAGES : 478
ETAT DU PRODUIT : BON ÉTAT - COUVERTURE DÉFRAÎCHIE
LANGUE : FRANÇAIS
EN RÉSUMÉ :
Présentation illustrée des collections du Louvre, par départements...
491 illustrations couleur
LOUVRE, GUIDE DES COLLECTIONS 1993
Discover the new exhibition spaces
The Department of Islamic Art is the newest department in the Musée du Louvre.
Created in 2003, the Department of Islamic Art reopened in September 2012 in a completely new, restyled setting, which provided its collections with a space befitting their prominence within the museum.
The dedicated mini-site invites you to take a look behind the scenes of this incredible project.
Paperback publication offers a novel a second life, usually a year after the hardback appears. By then the wider world has made its judgement, the shine of excitement has dulled, and the writer is beginning to forget the names of…
In celebration of the start of Passover tomorrow, two curators of medieval art invite readers to The Met Cloisters to view a recently acquired Hebrew Bible from the 14th century, and the Prato Haggadah, which is on loan from the Library of the Jewish Theological Seminary.
...The crucial role of biblical study is charmingly illustrated in the Prato Haggadah, on display now at The Met Cloisters, a loan from the Library of the Jewish Theological Seminary. Though intended only for use at the Seder table, this Haggadah serves as a reminder that there is more to the holiday than feasting. Text and image accord a starring role to the teachings of Rabbi Gamliel, here dressed as a university professor, as he imparts wisdom about the exodus story to his students.
Mindful of his focus, we are currently exhibiting the Bible's text of the "Song of the Sea" found in the book of Exodus. This song has particular resonance at Passover, as it celebrates the defeat of Pharaoh's army ("Horse and driver He has hurled into the sea,") and the miraculous escape of the Israelites from the Land of Egypt.
The survival of the Hebrew Bible verges on the miraculous, too. Names and dates penned inside its pages suggest that it left Spain by 1492, when the Jewish population was expelled. The Bible and its successive owners voyaged eastward along the Mediterranean, landing next in Greece, later in Egypt, returning still later to the European mainland. Today, it is one of only three surviving embellished Hebrew Bibles from fourteenth-century Castile.
We consider it a particular honor that it should end its travels at The Met Cloisters, where the Hebrew Bible will transform our presentation—and our visitors' understandings—of medieval manuscript illumination. All other books belonging to The Met Cloisters were created for Christian use (and three of them were made in Paris within a ninety-year period). This manuscript awakens us to the Jewish community that was a vibrant part of the culture of medieval Spain.
"Speech is civilization itself. The word, even the most contradictory word, preserves contact — it is silence which isolates." — from THE MAGIC MOUNTAIN (1924) by Thomas Mann
With this dizzyingly rich novel of ideas, Thomas Mann rose to the front ranks of the great modern novelists, winning the Nobel Prize in Literature in 1929. The Magic Mountain takes place in an exclusive tuberculosis sanatorium in the
Swiss Alps–a community devoted to sickness that serves as a fictional microcosm for Europe in the days before the First World War. To this hermetic and otherworldly realm comes Hans Castorp, an “ordinary young man” who arrives for a short visit and ends up staying for seven years, during which he succumbs both to the lure of eros and to the intoxication of ideas. READ more here: https://www.penguinrandomhouse.com/…/the-magic-mountain-by…/
“Tolerance becomes a crime when applied to evil.”
―from THE MAGIC MOUNTAIN (1924) by Nobel Laureate Thomas Mann
In this dizzyingly rich novel of ideas, Mann uses a sanatorium in the Swiss Alps–a community devoted exclusively to sickness–as a microcosm for Europe, which in the years before 1914 was already exhibiting the first symptoms of its own terminal irrationality. The Magic Mountain is a monumental work of erudition and irony, sexual tension and intellectual ferment, a book that pulses with life in the midst of death.
1943: China at the Crossroads. 180 Front Cover China at Crossroads. Author: Joseph W. Esherickand Matthew Combs, eds. Publication Year: 2015. Publication Number: 180. view Prologue. In the grand narrative of modern Chinese history, 1943 is usually passed over with little notice. Great attention has been paid to ...
1943《中國在十字路口》 周錫瑞（Joseph W. Esherick）、李皓天（Matthew T. Combs） 編 • 陳驍 譯 The Chinese University Press
Kenneth Clark was once the most celebrated art historian in the world. But his television show Civilization, which introduced millions of people around the world to art history and lit the spark that led to the mass popularity museums and galleries enjoy today, is largely forgotten.
Richard Dorment reviews James Stourton’s biography of “a man whose vision influenced the art-viewing habits of generations.”
James Stourton’s magnificent biography tells the story of Kenneth Clark’s life in all its complexity and contradiction. It also reminds us that in his time Clark himself developed an innovative method for studying works of art—one that…
NYBOOKS.COM
2016.7 今天讀David Piper 寫的Kenneth Clark 簡傳.....
Kenneth McKenzie Clark, Baron Clark, OM, CH, KCB, FBA (13 July 1903 – 21 May 1983) was a British author, museum director, broadcaster, and one of the best-known art historians
of his generation. In 1969, he achieved an international popular
presence as the writer, producer, and presenter of the BBC Television
series, Civilisation.
Kenneth Clark 的Civilisation 影集(1969，YouTube可觀賞 2013年7月發現13集都可以在YouTube找到 )， 台灣約1977年7月?才播出，影響我很大 (香港續播數次)。
In 1969 he wrote and presented Civilisation for BBC television, a series on the history of Western civilisation as seen through its art. Also broadcast on PBS in 1969, Civilisation was successful on both sides of the Atlantic, gaining Clark an international profile.
1977，年我去英國讀書時，趕緊買下它的紙本。 在導師課時與 C. B. Winsten教授談Viking等對英國的劫掠， Winstein還跟我有些"同情"。
我後來買/讀他的許多書，包括他的二本回憶錄 (其中一本還有他的簽名) ，如下紅字體：
台大圖書館還有些或可令你驚豔的東西，
Bibliography 黑/紅字體書我有
The Gothic Revival (1928)
Catalogue of the Drawings by Leonardo da Vinci in the Collection of HM King at Windsor Castle (1935 2 vols)
Leonardo da Vinci: An Account of his development as an Artist (1939, rev. ed. 1952)
Florentine Painting: The Fifteenth Century (1945)
Piero della Francesca (1951)
Landscape into Art (1949), adapted from his Slade Lectures， 台灣有翻譯。
Moments of Vision (1954), the Romanes Lecture for 1954. Oxford: Clarendon Press.
The Nude: a study in ideal form by Kenneth Clark(1956) A.W. Mellon Lectures in the Fine Arts, delivered in 1953.台灣有新潮文庫翻譯、中國也有翻譯。
Looking at Pictures(1960)
Ruskin Today (1964) (edited and annotated by)
Rembrandt and the Italian Renaissance (1966)
The Drawings by Leonardo da Vinci in the Collection of HM Queen at Windsor Castle (1968/9 with Carlo Pedretti 3 vols)
Civilisation: A Personal View(1969), book version of the television series台灣有翻譯
Blake and Visionary Art (1973)
The Romantic Rebellion (Kenneth Clark 1973), book version of the television series 台灣有翻譯
In “Durga, Perseus & Beyoncé: From Exploitation to Empowerment,” a group of high school interns use works from the collection to consider how nudity is perceived in art and culture.
The importance lies in recognizing that whether you're looking at an iconic…
METMUSEUM.ORG
Discover The Cloisters museum and gardens on our Pinterest board featuring works of art, publications, digital archives, and more:http://met.org/1gVrX6X
The Unicorn in Captivity (from the Unicorn Tapestries) | 1495–1505 | South Netherlandish
The Other Half (1977) (autobiography)
What is a Masterpiece? (1979) 台灣有翻譯
Feminine Beaut
---2012.6.3 重讀Kenneth Clark (1903-83) 的回憶錄第二部 The Other Half: A Self-Portrait 1977 。序言提到許多名人的自傳，多不如泛泛之輩來得精彩 ，原因很多，如政客多參考和引用過去的信件等等，文章很笨重。
還有些人在晚年才寫， 當時作者已經覺得此生已休 (one's appetite for life 他認為H. G. Wells (1866-1946)的自傳(Experiment in Autobiography (1934))是少數的例外， 因為他寫書時， 還有生之生氣---此書值得一記， 因為我參訪過哈佛大學的燕京圖書館，竟然只記得它的架上有此書的漢譯本。 )
--Kenneth 是在70歲之後才感到"人生不過如此而已 "。 不過，他努力以赴， 所以雖然沒有第一部(1974 談36歲前的人生)的神韻或神來之筆， 還是可觀。
and Londoners facing a ‘cultural black-out’, pianist Myra Hess staged daily concerts at the Gallery, even during the Blitz. They were a huge success, and played an important role in boosting morale.
在著名的藝術史家Kenneth Clark 的回憶錄 Another Part of the Wood (1974) 第81頁指出，Waley 是他認為大學前對他最有影響力的， 他兼有學者之學問和詩人對語言的敏感。
他的翻譯 ，英國人認為很不錯的。 源氏物語 讓他們了解日本人早盧梭、 蒙田、 普魯斯特等 人的創新數百年。
Waley 的白居易的〈詠慵詩〉：「有官慵不選，有田慵不農。屋穿慵不葺，衣裂慵不縫。有酒慵不酌，無異樽長空。有琴慵不彈，亦与無弦同。家人告飯盡，欲炊慵不舂。親朋寄書至，欲讀慵開封。常聞嵇叔夜，一生在慵中。彈琴復鍛鐵，比我未為慵。」 等都讓他一直(日後重溫) 喜歡白居易! (Clark先生的幽默 因為彼時常有人勸他" go hard , go hard".)
有酒慵不酌，無異樽長空。有琴慵不彈，亦与無弦同。 I have got wine, but I am too lazy to drink it, so it's just the same as if my cup were empty. I have got a lut, but am too lazy to play it; so it's just as if it had no strings.
Ruskin Today (1964) (edited and annotated by Kenneth Clark)
Ruskin in his youth saw things with a clarity of perception which was almost unprecedented. In addition he was a poet: he had the gift of transmitting what he saw - in art, architecture, society, and nature - with a spontaneous eloquence which enslaved, alike, writers from Wordsworth to Proust and reformers from Tolstoy to Bernard Shaw.
Today Ruskin is practically unknown. His tendency to preach, his bouts of mental chaos, and the very fluency of his rhetoric have killed his appeal. Few writers have ever suffered such a reversal.
Sir Kenneth Clark's new anthology of 'the best of Ruskin', by modern standards, is perfectly designed to reintroduce this fascinating and complex figure. Extracts from his writings are grouped by subjects with separate introductions, and Ruskin's own shrewd comments on himself are preceded by a note on his life and the pathetic story of his infantile relations with women.
--- from book's back cover
(關於散文詩，多以為是來自法國 。昨天晚上讀 Ruskin Today by K. Clark (1962) p.102 ，選 Grass 草 注："此段為 M. Arnold 選來說明Ruskin的散文詩 ，根據他1949年6月3日在Vevey 所作的筆記...." ，收入Modern Painters 。我對照幾年前廣西師範的譯本， 發現錯誤百出 ，這是中國學界之悲哀， 連 人類 human race 都會翻譯成"人的競爭"等等.... 讓我們想一下， 這本書是 Oliver Wendell Holmes 在他兒子16歲送給小霍姆斯的生日禮物 ，讓他對藝術世界更深入探索......。參考 Justice Oliver Wendell Holmes : Law & Inner Self.....)
（今天上網找不到他的墓志 找到他的一本書的第一章說明: 一The title-page of chapter i. was as follows:--
Praeterita / Outlines of / Scenes and Thoughts / perhaps / worthy of Memory / in my past Life. / By / John Ruskin, LL.D. / Honorary Student of Christ Church, Honorary Fellow of Corpus Christi / College, and Slade Professor of Fine Art, Oxford / Chapter l / The Springs of Wandel. / With Steel Engravings of My Two Aunts. / George Allen, / Sunnyside, Orpington, Kent / 1855）
If More could see into the future, he might be puzzled by his work’s far-reaching legacy. Even more bewildering to him would be the extent to which developed nations have achieved many of his Utopian ideals, once so laughably remote
Utopians transported into developed countries of today would be pleasantly surprised to discover that their rights to religious freedom, divorce, equal employment, welfare payments, health care and democracy were now taken for granted
Thomas, Sir More was born in London, England on this day in 1478.
"I think putting thieves to death is not lawful; and it is plain and obvious that it is absurd and of ill consequence to the commonwealth that a thief and a murderer should be equally punished; for if a robber sees that his danger is the same if he is convicted of theft as if he were guilty of murder, this will naturally incite him to kill the person whom otherwise he would only have robbed; since, if the punishment is the same, there is more security, and less danger of discovery, when he that can best make it is put out of the way; so that terrifying thieves too much provokes them to cruelty." ―from UTOPIA (1516) by Thomas More
First published in 1516, during a period of astonishing political and technological change, Sir Thomas More’s Utopia depicts an imaginary society free of private property, sexual discrimination, violence, and religious intolerance. Raphael Hythloday, a philospher and world traveler, describes to the author and his friend an island nation he has visited called Utopia (combining the Greek ou-topos and eu-topos, for “no place” and “good place,” respectively). Hythloday believes the rational social order of the Utopians is far superior to anything in Europe, while his listeners find many of their customs appealing but absurd. Given the enigmatic ambivalence of the character that More named after himself and the playful Greek puns he sprinkled throughout (including Hythloday’s name, which means “knowing nonsense”), it is difficult to know what precisely More meant his readers to make of all the innovations of his Utopia. But its radical humanism has had an incalculable effect on modern history, and the callenge of its vision is as insistent today as it was in the Renaissance. With an introduction by Jenny Mezciems. READ more here: http://www.penguinrandomhouse.com/…/…/utopia-by-thomas-more/
‘Though no man has anything, yet they are all rich’: that’s how Thomas More organised his Utopian island society. Could you imagine giving up all possessions for the common good? 📻
