2025年9月30日 星期二

Svetlana Alpers The Making of Rubens 1996;製造魯本斯2019

摩根圖書館與博物館
2024年9月30日
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彼得·保羅·魯本斯仍然是西方藝術界最具創新精神的畫家之一,他對聖經事件或狩獵場景的戲劇性描繪至今仍是現代傑作的靈感源泉。魯本的素描作品也展現了他精湛的技藝,儘管他的畫作通常以超現實的尺幅創作(許多作品長達數米),但這種私密的繪畫媒介往往揭示了他無與倫比的繪畫才能的起源。
本作便是如此:這幅充滿力量的肌肉男裸體畫堪稱傑作,是對魯本斯著名畫作《獅子坑中的丹尼爾》(現藏於華盛頓特區國家美術館)中《舊約聖經》人物丹尼爾的習作。這幅名為《坐著的青年男子》的作品是摩根圖書館百年珍藏精選中的第77件收藏品。
魯本斯以驚人的自然主義和神韻描繪人物,展現了近乎無與倫比的能力。他運用細膩而堅定的線條,輔以微妙的陰影,描繪出一個令人震撼的景象:根據《聖經》記載,一個絕望的男人被命令在飢餓的獅子窩中過夜。
魯本斯很可能以真人模特兒為原型創作了這個令人敬畏的人物,這是他經常使用的方法,也是他傳授給學生的方法。魯本斯在1618年4月寫給英國駐海牙大使達德利·卡爾頓爵士的信中,將這幅畫稱為「眾多獅子中的丹尼爾,取材於生活」。魯本斯很可能指示他的年輕模特兒擺出與穆齊亞諾的《聖傑羅姆》完全相同的姿勢,並採用與希臘化原型相似的表情。因此,這幅畫作有力地體現了魯本斯的哲學理念,正如他在約1608年未發表的論文《雕塑的模仿》(De imitatione statuarum)中所表達的那樣:好的藝術應該始終回應古老的藝術,但最終總是模仿自然。 ——文字由伊洛娜·範圖伊寧(Ilona van Tuinen)撰寫,莎拉·W·馬洛里(Sarah W. Mallory)供稿。
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彼得‧保羅‧魯本斯,1577-1640年,《青年裸體坐像》,17世紀。 I,232。摩根圖書館與博物館,I,232。攝影:史蒂文·H·克羅索特(Steven H. Crossot)。
#MorganLibrary #Morgan100 #WorksOnPaper #drawingsketch #17thCentury #Rubens #PeterPaulRubens
Peter Paul Rubens remains among the most innovative painters in Western art, his dramatic depictions of biblical events or hunting scenes still an inspiration for modern-day masterworks. Ruben's drawings are also superlative expressions of his skill, for though the artist's paintings are often done on larger-than-life scale (many measuring meters in length), the intimate medium of drawing often reveals the genesis of his inimitable painterly prowess.
Such is the case with the present artwork: a tour de force, this powerful drawing of a muscular male nude is a study for the Old Testament biblical figure of Daniel in Rubens' celebrated painting Daniel in the Lion's Den (National Gallery of Art, Washington, D.C.). This piece, entitled "Seated Male Youth" is item #77 of the Morgan’s 100 Centennial Collection Highlights.
The artist's nearly unparalleled ability to draw the human form with breathtaking naturalism and verve is here exemplified; using a delicate but firm line, alongside subtle shading, Rubens conjures a striking vision of a desperate man who, according to the bible, was ordered to spend the night in a den of hungry lions.
Rubens likely drew this formidable figure from a live model, a practice he frequently employed and one that he would teach to his pupils. Rubens famously listed this painting in a letter of April 1618 to Sir Dudley Carelton, the English ambassador in The Hague, as “Daniel among many lions, taken from life.” It seems likely that Rubens instructed his young model to pose in exactly the same position as Muziano's St. Jerome, and to adopt an expression similar to the Hellenistic prototype. This drawing therefore provides a strong example of Rubens's philosophy, as he expressed in his unpublished treatise 'De imitatione statuarum,' of ca. 1608, that good art should always respond to old art, but ultimately always imitate nature. -- Text from Ilona van Tuinen with contributions by Sarah W. Mallory.
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Peter Paul Rubens, 1577-1640, Seated Nude Youth, 17th century. I, 232. The Morgan Library & Museum, I, 232. Photography by Steven H. Crossot.

 Svetlana Alpers  The Making of Rubens 1996;製造魯本斯2019

製造魯本斯

製造魯本斯



內容簡介  · · · · · ·

作者簡介  · · · · · ·

斯韋特蘭娜•阿爾珀斯(Svetlana Alpers,1936— ),美國著名藝術史家,1965年獲得哈佛大學博士學位,後長期任教於加利福尼亞大學伯克利分校,主要研究荷蘭黃金年代的藝術作品。她對於藝術家名望與文化資本之間關係的研究為藝術史的書寫方式提供了新的方向,被認為是現代世界藝術史學的重要構成者之一。主要著作有《描繪的藝術——17世紀的荷蘭藝術》《倫勃朗的企業——工作室與藝術市場》《藝術的煩惱——委拉斯克斯與他人》等。
龔之允,英國蘇賽克斯大學藝術史博士,現擔任該校藝術史系和中文系講師,同時也是英國獨角獸出版集團學術總監,《中國藝術》《中國美術》和《三聯生活周刊》期刊專欄作家。主要研究方向為中西藝術交流史、清代宮廷西洋風藝術、歐洲中國風藝術,以及中國當代藝術史學理論。著有《圖像與範式——早期中西繪畫交流史(1514—1885)》,編著《視覺的調適...

目錄  · · · · · ·

001前言
001緒論
005第一章佛蘭德語境中的繪畫:農民的《露天集市》
057第二章製造一種魯本斯趣味
091第三章肉體中的創新:《酒醉的西勒諾斯》
145注釋
157圖片目錄
163索引

View InsidePrice: $30.00

July 25, 1996
186 pages, 6 3/4 x 8 1/4
66 b/w + 60 color illus.
ISBN: 9780300067446
Paper
Also Available in:
Cloth
Out of Print
Rubens has long been considered a remarkably successful, prolific, and fleshly painter, a frequenter of the courts of the great. He is more admired than loved in our time, in contrast to the troubled figure of Rembrandt. This book takes up basic questions about Rubens's art and life, studies two of his bacchic paintings in detail, and discovers him in a less easy and more identifiably modern predicament.

The first problem Svetlana Alpers addresses is one of the relationship between making art and national consciousness. Why and how did Rubens paint the reveling Flemish peasants in the great Louvre Kermis? The circumstances, tone, and feeling of this picture are investigated and found to involve deep ambivalences that are political, social, and aesthetic.

The second problem is that of art and its consumption. Beginning with Watteau, the making of a Rubensian art is traced through the taste for Rubens in the eighteenth century in France, where many of the pictures from his own collection were to be found. In the writings of Roger de Piles and in the works of the painters to follow, a binary system of taste emerges for Rubens as contrasted to Poussin. Critical distinctions come to be fashioned in terms of gender.

Finally Alpers considers creativity itself and how, as a man and as a painter, Rubens could have seen his own generative talent. An analysis of his Munich Silenus—fleshy, intoxicated, and disempowered as a condition of producing his songs—reveals a sense of the creative gift as humanly indeterminate and equivocal.

Fully illustrated with many drawings and paintings in color, this book complicates and deepens the interest of Rubens and of his works.
Svetlana Alpers, professor of the history of art at the University of California, Berkeley, is the author of The Decoration of the Torre de la ParadaThe Art of DescribingRembrandt's Enterprise, and, with Michael Baxandall, Tiepolo and the Pictorial Intelligence.

Nature’s endless ability to surprise us with beauty is perfectly captured in this rainbow-colored mantis.

 Nature’s endless ability to surprise us with beauty is perfectly captured in this rainbow-colored mantis. Its vibrant hues and striking wings make it resemble an artist’s palette, an incredible combination of nature’s creativity and survival tactics. With its delicate camouflage, this mantis blends in seamlessly with its environment, showcasing the unique ways wildlife adapts to thrive in its habitat. It serves as a reminder that art and nature often work hand in hand to help creatures survive in their surroundings.

These creatures reveal how camouflage is not just about hiding but about creating something beautiful that also serves a vital purpose. Every inch of this mantis, from its wings to its antennae, tells a story of evolution, showing the magnificent ways life thrives. Its appearance makes it one of nature’s most colorful examples of adaptation. It also draws attention to how artistic expressions, even in the animal kingdom, can help foster both survival and beauty.
As we explore the connections between art and nature, we realize that this mantis is a perfect metaphor for our own creative processes. Just like the mantis blends into its environment, we, too, can blend our creativity with the world around us, finding new ways to express and adapt our unique selves. Whether through camouflage or through open expression, nature encourages us to embrace our artistic instincts and thrive.
This striking display reminds us to take a moment and appreciate the details in life that are often overlooked. The rainbow-colored wings of the mantis symbolize how nature’s creativity is endless, offering us a chance to reflect on how we too can find beauty and meaning in unexpected places. Nature has a lot to teach us about living in harmony with the world around us, and this mantis serves as an awe-inspiring example
這隻彩虹色的螳螂完美地展現了大自然無窮無盡的美,它為我們帶來了意想不到的驚喜。它鮮豔的色彩和奪目的翅膀,宛如藝術家的調色板,將大自然的創造力與生存技巧完美地融合在一起。螳螂憑藉著精妙的偽裝,與周遭環境完美融合,展現了野生動物適應棲息地繁衍生息的獨特方式。它提醒我們,藝術與自然往往攜手並進,幫助生物在環境中生存。 這些生物揭示了偽裝不僅是為了隱藏,更是為了創造美麗的事物,同時也肩負著重要的使命。從翅膀到觸角,螳螂的每一寸都訴說著進化的故事,展現了生命繁衍生息的壯麗方式。它的外觀使其成為自然界最豐富多彩的適應性範例之一。它也提醒我們,即使在動物界,藝術表達也能幫助促進生存和美。 當我們探索藝術與自然之間的連結時,我們意識到這隻螳螂是我們自身創作過程的完美隱喻。就像螳螂能夠融入環境一樣,我們也能將創造力與周圍世界融為一體,找到新的方式來表達和適應我們獨特的自我。無論是透過偽裝或開放的表達,大自然都鼓勵我們擁抱藝術本能,蓬勃發展。 這幅令人嘆為觀止的作品提醒我們,花點時間欣賞生活中那些經常被忽視的細節。螳螂彩虹般的翅膀象徵著大自然無窮無盡的創造力,也讓我們有機會反思如何在意想不到的地方發現美與意義。大自然有很多東西可以教我們如何與周圍的世界和諧相處,而這隻螳螂就是一個令人敬畏的例子。



Mantises are an order (Mantodea) of insects that contains over 2,400 species in about 460 genera in 33 families. The largest family is the Mantidae ...
mantis from en.wikipedia.org

2025年9月26日 星期五

Rebecca Scharbach Wollenberg's The Closed Book麗貝卡·沙巴赫·沃倫伯格的《封閉的書》They read Talmud only.

 They read Talmud only.

這是對早期猶太教的一次開創性的重新詮釋,發生在聖經研究成為主流之前的一千年。 麗貝卡·沙巴赫·沃倫伯格的《封閉的書》現已推出平裝本。了解更多:https://hubs.ly/Q03L1QBf0 早期猶太教常被描述為典型的書籍宗教──一場以聖經研究為基礎的運動,其根基深厚,源自於對正典文本的執著追求,並由此發展出一種神聖的書籍文化。但在《封閉的書》中,麗貝卡·沙巴赫·沃倫伯格認為,直到聖經首次被列為正典近千年後,猶太人才真正接受聖經文本。她講述了在這幾個世紀中,即使是拉比也很少打開聖經,許多拉比權威人士對聖經文本作為神聖知識來源的看法仍然十分矛盾。 華倫伯格指出,早期猶太思想家信奉一種如今已基本從實踐中消失的聖經啟示形式,以取代聖經文本。介於聖經成文妥拉的固定抄本和拉比口傳妥拉的流動性傳統之間,這些拉比思想家們構思了第三種啟示類型。在這「第三妥拉」中,聖經傳統的口述公式被設想為聖經啟示的獨特版本。人們相信,這種由人口傳承下來的鮮活誦讀傳統,不受書寫文本的束縛,為西乃山的聖經啟示提供了更全面、更真實的見證。透過這種方式,早期拉比權威們能夠利用聖經啟示的概念,同時將聖經文本本身與社區生活隔離。 結果是,在「有經人」成為有經人之前,對他們進行了一次富有啟發性的重新解讀。


A groundbreaking reinterpretation of early Judaism, during the millennium before the study of the Bible took center stage.

Rebecca Scharbach Wollenberg's The Closed Book is now available in #paperback. Learn more: https://hubs.ly/Q03L1QBf0
Early Judaism is often described as the religion of the book par excellence—a movement built around the study of the Bible and steeped in a culture of sacred bookishness that evolved from an unrelenting focus on a canonical text. But in The Closed Book, Rebecca Scharbach Wollenberg argues that Jews didn’t truly embrace the biblical text until nearly a thousand years after the Bible was first canonized. She tells the story of the intervening centuries during which even rabbis seldom opened a Bible and many rabbinic authorities remained deeply ambivalent about the biblical text as a source of sacred knowledge.
Wollenberg shows that, in place of the biblical text, early Jewish thinkers embraced a form of biblical revelation that has now largely disappeared from practice. Somewhere between the fixed transcripts of the biblical Written Torah and the fluid traditions of the rabbinic Oral Torah, a third category of revelation was imagined by these rabbinic thinkers. In this “third Torah,” memorized spoken formulas of the biblical tradition came to be envisioned as a distinct version of the biblical revelation. And it was believed that this living tradition of recitation passed down by human mouths, unbound by the limitations of written text, provided a fuller and more authentic witness to the scriptural revelation at Sinai. In this way, early rabbinic authorities were able to leverage the idea of biblical revelation while quarantining the biblical text itself from communal life.
The result is a revealing reinterpretation of “the people of the book” before they became people of the book.

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