2010 ◽  
Vol 98 (4) ◽  
pp. 75-79
Author(s):  
KEN LUDWIG
Keyword(s):  

1929 ◽  
Vol 9 (2) ◽  
pp. 83-100 ◽  
Author(s):  
G. McN. Rushforth

Émile Mâle says that medieval Christian art in its last period had lost touch with the great tradition of symbolism which had been so important in the twelfth and thirteenth centuries, and still largely dominated the art of the fourteenth. But there was one great symbolical idea which survived, and that was the harmony of the Old and New Testaments; and so we find among the most popular subjects of fifteenth-century Church art the concordance of the Apostles and Prophets in the Creed, and the series of parallels between the life of Jesus and episodes of Old Testament history, which were summed up and digested in the Biblia Pauperum and the Speculum Humanae Salvationis. The reason for the popularity of these subjects was, no doubt, their didactic value, and though Mâle does not develop this side of the subject, we may say that one, though not the only, characteristic of the religious art of the fifteenth century was that, instead of being symbolical, it became didactic. We find in this period a whole series of subjects which reduced the articles of Christian faith and practice to pictorial form, and seem to have been intended to illustrate the medieval catechism by which the teaching of the Church was imparted.


2021 ◽  
pp. 71-88
Author(s):  
Vera V. Serdechnaia ◽  

The article discusses the creativity of the English romantic William Blake comprehended in contemporary Russian literature and culture. These facts are quite significant, since many Russian thinkers and writers, such as Igor Garin and Merab Mamardashvili, mention Blake in their works. Blake, partly remembered as a symbolist and mystic, loomed large in the cultural universe of the Moscow mystical “Yuzhinsky” circle, members of which were, in particular, Yuri Mamleev, Yevgeny Golovin, Alexander Dugin, Yuri Stefanov. For them, Blake was an integral part of the great Tradition or ancient knowledge, lost by the civilization. Blake has been mentioned and quoted in the prose by Yuri Buida, Alexey Gryakalov, Ivan Ermakov, Ksenia Buksha, Oleg Postnov and in the poetry by Olga Kuznetsova, Maria Galina, Alla Gorbunova, Maxim Kalinin and others. Andrei Tavrov enters into a creative dialogue with the English Romanticist in his poetic cycle Lament for Blake (2018). Tavrov creatively renders Blake’s metaphysics of human physiology. The poem “Blake. Sparrow” shows an impressive fusion of Blake’s motives and lyrics. in particular, the multilevel character of the mythological world (from Ulro to Eden), conversations with Angels and traveling through the stars in “The Marriage”, the image of a sparrow and a visionary bird in general, images of insects guided through the night (“Dream”), the image of Milton like the meteorite in the heel of the narrator, the figure of Flaxman and the philosophy of creation by the word. In Tavrov’s work, Blake inhabits in a bizarre world of metaliterature, including Gogol and Derzhavin, Velasquez and Newton, Lear and Oedipus, Pan and Melchizedek. Blake, as the creator of overlapping worlds, becomes for Tavrov the key to the total poetization of the universe; where a transition is made from the hermetic principle “as above, so below” to the principle “everything in everything”. This principle turns out to be the most important for contemporary poetry. Blake’s paintings and drawings have become a part of Russian book culture: the famous engraving of the Creator God with a compass “The Ancient of Days” is often used in book graphics; the Moscow conceptualist Viktor Pivovarov, the author of samizdat, admitted that Blake inspired him with his experience in book printing. Blake’s influence can also be seen in the works of contemporary sculptor Alexander Kudryavtsev (1938–2011), namely, his ceramic fresco “The Creation of the World”. Thus, Blake, who came, among others, through the work of The DOORS and Jarmusch’s Dead Man, plays a significant role in the space of contemporary Russian literature. In these terms, the most significant of his works are “Songs” and “The Marriage of Heaven and Hell”, as well as mystical revelations of prophetic poems and his creative life of a genius unrecognized during his lifetime in general.


1996 ◽  
Vol 8 (1) ◽  
pp. 49-68
Author(s):  
Leonidas Donskis ◽  

Lewis Mumford's discursive map, uncovering the trajectories of modem consciousness and Western social philosophy, dates back to Ralph Waldo Emerson, Henry David Thoreau, and the great tradition of American Romanticism However, Mumford's discursive map of the idea of the city cannot be reduced to architecture and city planning alone. His world of ideas draws on such thinkers and concepts as Ebenezer Howard's Garden City, Benton MacKaye's Eutopian ideas, Patrick Geddes' regional planning, and Frank Lloyd Wright's organic architecture (Broadacre City), anticipated by Louis Henri Sullivan. Mumford's theoretical constructions also reflect the worldviews of Simmel, Tönnies, Spengler, and Toynbee, as well as other influential social theories of the last two centuries, Mumford was apparently the first among twentieth-century intellectuals to grasp that human creation, interaction, self-fulfillment, and the search for perfectibility all take place in the city.


Author(s):  
Mochammad Arief Wicaksono ◽  

Islamic diaspora throughout the world has its own characteristics depending on cultural context in each region. Observing the characteristics of the entry process and the rise of Islam in Java in the past, Indonesia can be viewed significantly through a linguistic perspective. By focusing on the narratives of how Islam was constructed in Java by kiai, we will be able to understand that the pattern of the entry process and the rise of Islam in Java emerged through“language diplomacy.” There are various symbols which later became the symbol system in Islamic languages that were contextualized to Javanese language and knowledge systems. In other words, I see that language in this context is a symbol system. These symbols are a strategy of how Islam was “planted” and developed in Java. I will compare the symbol system of the language in the Quran as the Great Tradition of Islam with a symbol system on the narratives that a kiai expressed in Javanese society as the Little Tradition. By taking some narratives that the kiai gave to the Javanese Moslems in East Java region, this paper argues that the linguistic aspect in some narratives and Quran recitation which has the symbolic system of the language have an important role in planting and developing Islam in Java. This paper is based on ethnographic research-participant observation among Nahdlatul Ulama Muslim society in East Java, Indonesia and reviews Islamic narratives in society as an important unit of analysis.


Social Work ◽  
1999 ◽  
Vol 44 (4) ◽  
pp. 349-357 ◽  
Author(s):  
R. L. Schneider ◽  
F. E. Netting

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