Michelangelo Buonarroti (Florença, 1475 Roma, 1564) foi o autor de uma não muito vasta obra poética, escrita ao longo de praticamente toda a sua vida, em paralelo às suas atividades artísticas. Apreciada, no passado, principalmente por conta de seu caráter expressivo ou documental, a obra poética de Michelangelo vem sendo, nos últimos tempos, objeto de uma abrangente revisão crítica, cuja intenção é reavaliá-la em seu aspecto poético e formal. Nesse contexto, insere-se o problema fundamental de sua obra tardia, ou, como se diz mais comumente, de sua última poesia que se distingue, marcadamente, de sua produção anterior. De fato, boa parte de sua primeira poesia é dedicada à temática amorosa, e apresenta, como característica central de estilo, o gosto pela dificuldade formal. Em seus anos finais, porém, Michelangelo dedicaria sua poesia a temas quase que exclusivamente religiosos, fazendo-os acompanhar de uma radical simplificação do estilo. Estudos recentes buscaram interpretar este fenômeno, relacionando-o, principalmente, por afinidade temática, à crise religiosa do século XVI, que implicou, em certa medida, uma crise das formas artísticas e poéticas, bem como dos valores éticos propriamente renascentistas. A partir de seu contato com novas ideias religiosas, muitas de cunho reformista (cujas fontes possíveis seriam Vittoria Colonna e o grupo dos spirituali, reunido em torno de Juan de Valdés), Michelangelo teria buscado propor uma nova poética, dando novos rumos às suas composições. Desse modo, a poesia religiosa dos últimos anos de Michelangelo adquire um significado mais profundo no conjunto de sua obra apresentando-se, a um só tempo, como revisão da tradição poética e de seus escritos juvenis, refletindo a situação de crise de valores humanistas e renascentistas no início do século XVI. / Michelangelo Buonarroti (Florence, 1475 Rome, 1564) was the author of a not so vast poetic work, written in the course of almost all his life, alongside with his other artistic activities. Better known, in the past, mainly for its expressive and documental qualities, Michelangelos poetry has been subjected, in recent times, to a wide critical review, whose purpose is to reevaluate it in its poetical and formal aspects. In this context, the problem of his late poetry emerges as a fundamental one, as it drastically distinguishes itself from all his previous works. In fact, a great part of his first poetry is devoted to love themes, and its main style feature is the taste for formal difficulty. In his late years, however, Michelangelo would commit his verses almost exclusively to religious themes, alongside with a radical style simplification. Recent studies tried to understand this phenomenon, relating it mainly to the 16th century religious crisis, which implied, to a certain extent, the crisis of artistic and poetic forms, as well as Renascences ethical values. After contacting new religious ideas, many of reformist content (whose possible sources would be Vittoria Colonna and the spirituali circle of Juan de Valdés), Michelangelo had proposed a whole new set of poetic values, taking new paths with his compositions. In this sense, Michelangelos late poetry acquires a deeper meaning if looked against his work as a whole presenting itself, at one time, as a review of poetic tradition and of his own early writings, thus reflecting the crisis of humanist values in the first half of the 16th century.

Michelangelo Buonarroti (Florença, 1475 Roma, 1564) foi o autor de uma não muito vasta obra poética, escrita ao longo de praticamente toda a sua vida, em paralelo às suas atividades artísticas. Apreciada, no passado, principalmente por conta de seu caráter expressivo ou documental, a obra poética de Michelangelo vem sendo, nos últimos tempos, objeto de uma abrangente revisão crítica, cuja intenção é reavaliá-la em seu aspecto poético e formal. Nesse contexto, insere-se o problema fundamental de sua obra tardia, ou, como se diz mais comumente, de sua última poesia que se distingue, marcadamente, de sua produção anterior. De fato, boa parte de sua primeira poesia é dedicada à temática amorosa, e apresenta, como característica central de estilo, o gosto pela dificuldade formal. Em seus anos finais, porém, Michelangelo dedicaria sua poesia a temas quase que exclusivamente religiosos, fazendo-os acompanhar de uma radical simplificação do estilo. Estudos recentes buscaram interpretar este fenômeno, relacionando-o, principalmente, por afinidade temática, à crise religiosa do século XVI, que implicou, em certa medida, uma crise das formas artísticas e poéticas, bem como dos valores éticos propriamente renascentistas. A partir de seu contato com novas ideias religiosas, muitas de cunho reformista (cujas fontes possíveis seriam Vittoria Colonna e o grupo dos spirituali, reunido em torno de Juan de Valdés), Michelangelo teria buscado propor uma nova poética, dando novos rumos às suas composições. Desse modo, a poesia religiosa dos últimos anos de Michelangelo adquire um significado mais profundo no conjunto de sua obra apresentando-se, a um só tempo, como revisão da tradição poética e de seus escritos juvenis, refletindo a situação de crise de valores humanistas e renascentistas no início do século XVI. / Michelangelo Buonarroti (Florence, 1475 Rome, 1564) was the author of a not so vast poetic work, written in the course of almost all his life, alongside with his other artistic activities. Better known, in the past, mainly for its expressive and documental qualities, Michelangelos poetry has been subjected, in recent times, to a wide critical review, whose purpose is to reevaluate it in its poetical and formal aspects. In this context, the problem of his late poetry emerges as a fundamental one, as it drastically distinguishes itself from all his previous works. In fact, a great part of his first poetry is devoted to love themes, and its main style feature is the taste for formal difficulty. In his late years, however, Michelangelo would commit his verses almost exclusively to religious themes, alongside with a radical style simplification. Recent studies tried to understand this phenomenon, relating it mainly to the 16th century religious crisis, which implied, to a certain extent, the crisis of artistic and poetic forms, as well as Renascences ethical values. After contacting new religious ideas, many of reformist content (whose possible sources would be Vittoria Colonna and the spirituali circle of Juan de Valdés), Michelangelo had proposed a whole new set of poetic values, taking new paths with his compositions. In this sense, Michelangelos late poetry acquires a deeper meaning if looked against his work as a whole presenting itself, at one time, as a review of poetic tradition and of his own early writings, thus reflecting the crisis of humanist values in the first half of the 16th century.

Thesis (Ph. D.)--New York University, 1997. / Includes catalogs of the sculptures and the drawings for Michelangelo's commission for the apostle statues. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Universiẗat, Magisterarb. u.d.T.: Kaiser, Tina Hedwig: Filmbilder des Stadtraums und Stadtgangs--Lüneburg, 2001.

Isolation, death, rebirth: the rites of passage experienced by the main characters in La nuit (Ferron), La notte (Antonioni) and Le Grand Yaka take place in the course of the night, which prompts the search for their own identity. "Tell me about your nights, and I will tell you who you are" could be the motto of Francois, Lidia, Giovanni and Lepetit. Whether in the realm of dreams or reality, these three stories depict a universe devoid of humanity, where lost souls try to surmount crises and seek truth in their nightly adventures. Gradually, the night---a world of infinite possibilities---will allow them to relive their past and illuminate their future. But is there still hope for them? The anguish, the inability to communicate and urban solitude are at the core of these tales of borderline insanity which all end with the dawn of a new day.

Thesis (M.A. in English)--Vanderbilt University, Aug. 2006. / Title from title screen. Includes bibliographical references.

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In this study, I argue that the cult of the artist centered on memorial making. From the Quattrocento through the Seicento, the growth in the size and number of memorials for artists parallels the changes that took place regarding the social class, professional position, and economic privilege of practitioners of the three main visual arts, painting, sculpture, and architecture. Similar to portraits, self-portraits, personal emblems, and signatures, tomb effigies and epigraphs were a type of construction of identity that articulated similar notions, serving as a form of popular praise and as a way to preserve one's memory for posterity. Moreover, tombs for artists existed in the public sphere on a grand scale, reaching larger audiences and thus having a greater cultural impact. Additionally, in tandem with contemporary art theory, tomb making became a tangible outlet for the paragon of the arts and for comparison against each other. The funeral ceremony functioned not only as a communal display of local pride but it also served as a vehicle for constructing artist-patron relationships and a way to promote the profession. The faculty to fashion artistic ties through the public spectacle of the funeral and the permanent medium of the memorial proved to be particularly essential for the newly formed art academies in regard to group identity and professional bonding. Publicizing the unification of the three arts was a key concern for the academies, especially in regard to decorating communal burial sites and devising group insignia. The display of emblematic imagery in addition to the erection of inscriptions that link the artist to his master on the tomb memorial became a palpable way to formulate an artistic pedigree for that particular artist and for that associated community of artists. The early art companies in central Italy--I Virtuosi al Pantheon in the 1540s in Rome, the Accademia del Disegno in the 1560s in Florence, and the Accademia di San Luca in the 1590s in Rome--were founded with the intention to properly bury their members. Moreover, for members, establishing ties to Raphael and Michelangelo, who received unprecedented burials, were hailed as symbolic figureheads for the academies, and were venerated as "artistic saints," lies at the center of sixteenth-century memorial making for artists. For some in the profession, as was the case for the followers of Raphael, being buried near their capomaestro solidified real or desired connections. The display of what was believed to be Raphael's skull in the seventeenth-century Roman Academy exhibits the new regard for the artist. The physical being of the artist came to be an object charged with meaning, similar to a holy relic, bringing new meaning to the concept of the "divine artist." For others, viewing the miracle of the unmarred corpse of Michelangelo, their padre delle tre arti, upon the opening of his coffin after it arrived in Florence, left a lasting impression. By exploring the panegyric following of Raphael and Michelangelo with a focus on tomb memorials, this dissertation explores what is meant by the phrase the "cult of the artist," especially in relation to these two masters. In doing so, this study synthesizes and weaves together otherwise disparate sources in order to elucidate a better understanding of the idea of the artist during the Early Modern period in Italy. As it proves, honoring the artist through the creation of memorials was the principal way to publicly pay tribute to those in the trade and provided a new type of artistic camaraderie. / Art History

This thesis examines the parallels between two distinct disciplines: Architecture and Roman Catholic Mysticism. The argument centers on these disciplines' connection to the world of corporeal things and examines the convergence and divergence of the disciplines in this respect It is argued that whereas the mystic is compelled by his vocation to simply notice the beauty and the truth and the goodness of things as the work of God, the architect is required to attempt to improve things through the craft of his occupation. The poetry of Michelangelo serves as a relevant case study. / Master of Architecture