An exploration of the ways in which Michelangelo created himself.

Renaissance sculptor Pietro Torrigiano has long held a place in the public imagination as the man who broke Michelangelo’s nose. Indeed, he is known more for that story than for his impressive prowess as an artist. This engagingly written and deeply researched study by Felipe Pereda, a leading expert in the field, teases apart legend and history and reconstructs Torrigiano’s work as an artist. Torrigiano was, in fact, one of the most fascinating characters of the sixteenth century. After fighting in the Italian wars under Cesare Borgia, the Florentine artist traveled across four countries, working for such patrons as Margaret of Austria in the Netherlands and the Tudors in England. Toriggiano later went to Spain, where he died in prison, accused of heresy by the Inquisition for breaking a sculpture of the Virgin and Child that he had made with his own hands. In the course of his travels, Torrigiano played a crucial role in the dissemination of the style and the techniques that he learned in Florence, and he interacted with local artisanal traditions and craftsmen, developing a singular terracotta modeling technique that is both a response to the authority of Michelangelo and a unique testimony to artists’ mobility in the period. As Pereda shows, Torrigiano’s life and work constitute an ideal example to rethink the geography of Renaissance art, challenging us to reconsider the model that still sees the Renaissance as expanding from an Italian center into the western periphery.

From St. Peter’s Basilica to the Capitoline Hill, this unique resource—part biography, part history, and part travel guide—provides an intimate portrait of the relationship between Michelangelo and the city he restored to artistic greatness. Lavishly illustrated and richly informative, this travel companion tells the story of Michelangelo’s meteoric rise, his career marked by successive artistic breakthroughs, his tempestuous relations with powerful patrons, and his austere but passionate private life. Providing street maps that allow readers to navigate the city and discover Rome as Michelangelo knew it, each chapter focuses on a particular work that amazed Michelangelo’s contemporaries and modern tourists alike.

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It was Michelangelo's talent and imagination that created the Pieta, the famous statue of David, and the Sistine Chapel's ceilings. What was his life like before he became famous? Readers discover the story of Michelangelo Buonarroti, a man who sculpted with materials others abandoned, whose first official piece of art was really a fraud, and who hid his own likeness in many of his paintings. This artistic genius was as fascinating as he was skilled, and his life is presented to readers through engaging main text and sidebars, annotated quotes from art historians, and examples of his most famous works.

This collection opens with an inquiry into the assumptions and methods of the historical study of culture, comparing the new cultural history with the old. Thirteen essays follow, each defining a problem within a particular culture. In the first section, Biography and Autobiography, three scholars explore historically changing types of self-conception, each reflecting larger cultural meanings; essays included examine Italian Renaissance biographers and the autobiographies of Benjamin Franklin and Mohandas Gandhi. A second group of contributors explore problems raised by the writing of history itself, especially as it relates to a notion of culture. Here examples are drawn from the writings of Thucydides, Jacob Burckhardt, and the art historians Alois Riegl and Josef Strzygowski. In the third section, Politics, Nationalism, and Culture, the essays explore relationships between cultural creativity and national identity, with case studies focusing on the Holy Roman Emperor Maximilian I, the place of Castile within the national history of Spain, and the impact of World War I on work of Thomas Mann. The final section, Cultural Translation, raises the complex questions of cultural influence and the transmission of traditions over time through studies of Philo of Alexandria's interpretation of the Hebrew Bible, Erasmus' use of Socrates, Jean Bodin's conception of Roman law, and adaptations of the Hebrew Bible for American children.

"The enigmatic link between the natural and artistic beauty that is to be contemplated but not eaten, on the one hand, and the eucharistic beauty that is both seen (with the eyes of faith) and eaten, on the other, intrigues me and inspires this book. One cannot ask theo-aesthetic questions about the Eucharist without engaging fundamental questions about the relationship between beauty, art (broadly defined), and eating."—from Eating Beauty In a remarkable book that is at once learned, startlingly original, and highly personal, Ann W. Astell explores the ambiguity of the phrase "eating beauty." The phrase evokes the destruction of beauty, the devouring mouth of the grave, the mouth of hell. To eat beauty is to destroy it. Yet in the case of the Eucharist the person of faith who eats the Host is transformed into beauty itself, literally incorporated into Christ. In this sense, Astell explains, the Eucharist was "productive of an entire 'way' of life, a virtuous life-form, an artwork, with Christ himself as the principal artist." The Eucharist established for the people of the Middle Ages distinctive schools of sanctity—Cistercian, Franciscan, Dominican, and Ignatian—whose members were united by the eucharistic sacrament that they received. Reading the lives of the saints not primarily as historical documents but as iconic expressions of original artworks fashioned by the eucharistic Christ, Astell puts the "faceless" Host in a dynamic relationship with these icons. With the advent of each new spirituality, the Christian idea of beauty expanded to include, first, the marred beauty of the saint and, finally, that of the church torn by division—an anti-aesthetic beauty embracing process, suffering, deformity, and disappearance, as well as the radiant lightness of the resurrected body. This astonishing work of intellectual and religious history is illustrated with telling artistic examples ranging from medieval manuscript illuminations to sculptures by Michelangelo and paintings by Salvador Dalí. Astell puts the lives of medieval saints in conversation with modern philosophers as disparate as Simone Weil and G. W. F. Hegel.

The first major history of the bravura movement in European painting The painterly style known as bravura emerged in sixteenth-century Venice and spread throughout Europe during the seventeenth century. While earlier artistic movements presented a polished image of the artist by downplaying the creative process, bravura celebrated a painter’s distinct materials, virtuosic execution, and theatrical showmanship. This resulted in the further development of innovative techniques and a popular understanding of the artist as a weapon-wielding acrobat, impetuous wunderkind, and daring rebel. In Bravura, Nicola Suthor offers the first in-depth consideration of bravura as an artistic and cultural phenomenon. Through history, etymology, and in-depth analysis of works by such important painters as Franҫois Boucher, Caravaggio, Francisco Goya, Frans Hals, Peter Paul Rubens, Tintoretto, and Diego Velázquez, Suthor explores the key elements defining bravura’s richness and power. Suthor delves into how bravura’s unique and groundbreaking methods—visible brushstrokes, sharp chiaroscuro, severe foreshortening of the body, and other forms of visual emphasis—cause viewers to feel intensely the artist’s touch. Examining bravura’s etymological history, she traces the term’s associations with courage, boldness, spontaneity, imperiousness, and arrogance, as well as its links to fencing, swordsmanship, henchmen, mercenaries, and street thugs. Suthor discusses the personality cult of the transgressive, self-taught, antisocial genius, and the ways in which bravura artists, through their stunning displays of skill, sought applause and admiration. Filled with captivating images by painters testing the traditional boundaries of aesthetic excellence, Bravura raises important questions about artistic performance and what it means to create art.

Rembrandt's Nose ISBN 1-933045-44-2 / 978-1-933045-44-3 Hardcover, / pgs / / U.S. CDN To be set / Nonfiction and Criticism If the sitter is the lead actor of a performance, for in essence that is what a portrait is, then the nose is his understudy on the stage of the face. The nose stands in the center, the focal point of our gaze if not the exact center, and demands that we notice it. It's a peacockish actor: too obvious, too egotistical, too histrionic. It upstages the rest of the face and would make us forget that its posturing is mere vanity and vacuity compared to the eloquence of the eyes and lips.