The work of Carlo Crivelli (c.1435-c.1495), one of the most original artists of the Italian Renaissance, is well represented in the art museums of North America. Although much admired by collectors, artists, and designers in the 19th and early 20th centuries, he has until recently been largely written out of the history of early Renaissance art, is little known to the public, and outside of some rare instances in Italy, has never been the focus of a monographic exhibition. The book, accompanying an exhibition at the Isabella Stewart Gardner Museum, Boston, will reevaluate Crivelli s provincial status, presenting him as an experimental artist who provided an alternative to the influential new models of modern painting associated with Florence. He was an artist who aimed to dazzle through a repertoire of spectacular pictorial effects that combined luxuriant ornamental display with bravura illusionism the latter entailing a sophisticated, witty, and sometimes unsettling play with the limits of frames and fictive space.

Venetian artist Carlo Crivelli (c. 1430–1495) is a painter whose individuality of style and mastery of powerful line have fascinated many, but whose life and art have remained enigmatic. This absorbing book, drawing on extensive research in Venice and the Marches, the region of central Italy that Crivelli dominated artistically from 1468 until his death, examines his paintings in depth and traces the fundamental influences of the Vivarini, of Squarcione and Mantegna, and later of Flemish art. Ronald Lightbown, eminent historian of Italian Renaissance art, interweaves stylistic and iconographical analysis of Crivelli’s work with historical and cultural background. The author uncovers the reasons that led patrons to choose the saints that figured in Crivelli’s altarpieces, discusses the initiations of new cults and the devising of an iconography for them, and demonstrates Crivelli’s independence from clerical dictation in the symbolism of his still-life pictures.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

“Why do artists love books?” This volume takes this tantalizingly simple question as a starting point to reveal centuries of symbiosis between the visual and literary arts. First looking at the development of printed books and the simultaneous emergence of the modern figure of the artist, The Art of Reading appraises works by the many great masters who took inspiration from the printed word. Authors Jamie Camplin and Maria Ranauro weave together an engaging cultural history that probes the ways in which books and paintings represent a key to understanding ourselves and the past. Paintings contain a world of information about religion, class, gender, and power, but they also reveal details of everyday life often lost in history texts. Such artworks show us not only how books have been valued over time but also how the practice of reading has evolved in Western society. Featuring over one hundred works by artists from across Europe and the United States and all painting genres, The Art of Reading explores the two-thousand-year story of the great painters and the preeminent information-providing, knowledge-endowing, solace-giving, belief-supporting, leisure-enriching, pleasure-delivering medium of all time: the book.

This study of the ways in which Flemish painting between 1550 and 1650 reflected the burgeoning capitalism of Antwerp, focuses not only on the market-scene paintings, but also on the interaction between painters and markets as it was influenced by merchants, governments and consumers.

The National Gallery of Art collection of Italian fifteenth-century paintings, the finest in any American museum, has not been published in its entirety since the 1979 Catalogue of Italian Paintings by Fern Rusk Shapley. Among the altarpieces, devotional works, portraits, and allegorical scenes are many world-famous masterpieces. In addition to Leonardo's Ginevra de' Benci and the Adoration of the Magi by Fra Angelico and Fra Filippo Lippi, paintings by Domenico Veneziano, Castagno, Sassetta, Mantegna, Giovanni Bellini, Perugino, Botticelli, and Ghirlandaio make this a book of major masters of the Renaissance.

Amajor study of Cosm� Tura (c.1430-1495) who came to prominence as painter to the Este court. As well as close examination of his paintings, Tura's life and works are used as a starting point for the investigation of the 15th cent artist's role and status at court, and urban culture.

Economists and theologians usually inhabit different intellectual worlds. Economists investigate the workings of markets and tend to set ethical questions aside. Theologians, anxious to take up concerns raised by market outcomes, often dismiss economics and lose insights into the influence of market incentives on individual behavior. Mary L. Hirschfeld, who was a professor of economics for fifteen years before training as a theologian, seeks to bridge these two fields in this innovative work about economics and the thought of St. Thomas Aquinas. According to Hirschfeld, an economics rooted in Thomistic thought integrates many of the insights of economists with a larger view of the good life, and gives us critical purchase on the ethical shortcomings of modern capitalism. In a Thomistic approach, she writes, ethics and economics cannot be reconciled if we begin with narrow questions about fair wages or the acceptability of usury. Rather, we must begin with an understanding of how economic life serves human happiness. The key point is that material wealth is an instrumental good, valuable only to the extent that it allows people to flourish. Hirschfeld uses that insight to develop an account of a genuinely humane economy in which pragmatic and material concerns matter but the pursuit of wealth for its own sake is not the ultimate goal. The Thomistic economics that Hirschfeld outlines is thus capable of dealing with our culture as it is, while still offering direction about how we might make the economy better serve the human good.