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The Global ETD Search service is a free service for researchers
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Showing 11 to 17 of 17 (0.038 seconds)Spelling suggestions: "subject:"piers"" "subject:"piece""
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Translating History of Fashion on Screen : A study of Piero Tosi’s costumes in Senso and their power of divulgation as historiophotyFerrara, Flora January 2020 (has links)
The aim of this thesis is to demonstrate that historical costumes can be a valid tool to crystallize and disseminate visual knowledge about fashion and dress history. In the specific, this thesis argues that the screen representation of dress and fashion of the 1860s in the adaptation Senso (1954) provides an evocative contextualization of their past use and meaning for modern viewers. It also discusses the historical accuracy attained by one of the film’s costume designers, Piero Tosi, and his mediation between on-page story and reality. To do this, it visually and textually compares the film costumes, diverse historical documentation and the original novel the film is based on. This analysis is supported by an interdisciplinary theoretical framework: by postmodern history with the concept of historiophoty; by literature and adaptation studies with Genette’s palimpsests and Eco’s reflections on intersemiotic translation; and by costume studies and practitioners with the idea of historical accuracy as a progressive scale and costume as supporting the narrative and balancing the frame.
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Renässansens "Power Couple" : Det äktenskapliga mecenatskapet mellan Piero di Cosimo de’ Medici och Lucrezia Tornabuoni / The ”Power Couple” of the Renaissance : The conjugal patronage between Piero di Cosimo de’ Medici and Lucrezia TornabuoniBlomström, André January 2019 (has links)
The purpose of this study is to investigate the patronage of Piero de’ Medici and Lucrezia Tornabuoni. My aim is to discuss and place the patronage in the complex field of the renaissance as an active conjugal partnership between the two. The study is divided in three main chapters, the introduction part where an overview of the main issues in the field of renaissance patronage and a background of the people involved; one chapter where the two religious rooms are introduced and the specific patronage described; and finally a chapter where the different procedures are discussed, compared and combined into one joint conjugal patronage for the both of them. The evidence uncovered supporting the conjugal patronage is partly the similarities between the altar paintings in the rooms. They are both made of Fra Filipo Lippi and both are portraying the Adoration of Infant Jesus. The presence of the coat of arms of both the noble houses at the Camaldoli adoration and a series of lettres between Piero and one of his painters, Benezzo Gozzoli.
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Paixões civis e intelectuais empenhadosRego, Walquiria Gertrudes Domingues Leão, 1946- 05 August 2018 (has links)
Tese (livre-docencia) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-05T22:44:20Z (GMT). No. of bitstreams: 1
Rego_WalquiriaGertrudesDominguesLeao_LD.pdf: 4285206 bytes, checksum: c084268ba1e2069dd7278da9a943e623 (MD5)
Previous issue date: 1999 / Resumo: Não informado / Abstract: Not informed / Tese (livre-docencia) - Univer / Livre-Docente em Sociologia
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En drottning i många skepnader : Framställningen av drottningen av Saba i rollen som den "andre" / A queen in many guises : The depiction of the Queen of Sheba in the role as “the other”Johannesson, Arvid January 2022 (has links)
The aim of this essay is to examine how the biblical Queen of Sheba has been depicted in a selection of artworks. The main focus is on how her otherness has been visualized, in relation to King Solomon in particular but also to the Western, European, christian and white self-image at large. The material that has been analyzed comprises the following artworks: Solomon and the Queen of Sheba by Nicholas of Verdun (1181), Procession of the Queen of Sheba; Meeting between the Queen of Sheba and King Solomon by Piero della Francesca (ca 1452-1466), The Visit of the Queen of Sheba to King Solomon by Lavinia Fontana (1599) and The Visit of the Queen of Sheba to King Solomon by Edward Poynter (1890). In examining the artworks Erwin Panofsky's three- step analysis model has been applied in combination with a theoretical framework consisting of postcolonial studies and critical white theories. The results show that the Queen of Sheba has been depicted in a variety of ways. In the artwork by Nicholas of Verdun, the Queen is black, carrying the symbolic notion of sin; in Piero and Fontanas artworks she is depicted as white. In Piero's depiction, only small signals, such as clothes, marks her status as “the other”, in Fontanas case, her signs of otherness seem in contrast completely absent. Poynters artwork contains a spectacular display of exotic elements and the Queen has been given a sensual appearance in line with the image of the erotic Orient. One conclusion that the author reaches is that, as Edward Said has argued, in attempting to represent “the other” the Occident documents itself. This is also similar to how the dichotomy between black and white is constructed and how whiteness in relation to black individuals in these pictures gathers its strength and is, rather than being neutral, imbued with meaning.
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Herren und HeiligeObergruber-Boerner, Carlos 08 December 2005 (has links)
Gegenstand der Arbeit sind Darstellungen, die dem Umfeld zweier Heiligenkulte in Florenz angehören und auf Bestellungen der Medici, ihrer Freunde und Verbündeten zurückzuführen sind. Den ursprünglich römischen Kult seiner Namenspatrone, der hll. Cosmas und Damian hat erst Cosimo de’ Medici in Florenz bekannt gemacht. Dabei erwies sich das Fehlen einer nennenswerten Florentinischen Tradition als maßgeblicher Faktor seiner Wirkkraft. Fra’ Angelico, Filippo Lippi und andere Künstler konnten formal neuartige Bildlösungen entwickeln, deren Inhalte sich als Projektionsflächen der politischen und geistigen Florentiner Eliten eigneten. Cosimo etablierte auf diese Weise ein Netzwerk persönlicher Repräsentation, das nicht allein die Barriere zwischen privatem und öffentlichem Raum zu durchdringen vermochte, sondern auch demonstrativ über die in Florenz herkömmliche Beschränkung auf das eigene Stadtviertel hinausgriff. Mit dem Generationswechsel nach Cosimos Tod erforderten die veränderten Machtverhältnisse auch einen Wechsel in der Strategie des Kults. In der zweiten Hälfte des 15. Jahrhunderts tritt ein anderer Kult, jener der hll. Drei Könige in den Vordergrund. Dieser besaß im Gegensatz zur Verehrung von Cosmas und Damian in Florenz eine eigenständige, spezifisch republikanische Tradition. Unter deren Schutz konnte eine kontinuierliche Politisierung althergebrachter Rituale und die Übernahme der Kontrolle durch die Medici stattfinden. Auch in diesem Fall zeigt die Analyse der erhaltenen Darstellungen, dass sie den Auftraggebern als Loyalitätsnachweis dienten und die Zugehörigkeit zum Klientel der Medici und damit der städtischen Eliten markierten. Noch in der Mitte des 16. Jahrhunderts griff Herzog Cosimo I. auf strategische Elemente und Motive des Kults zurück, nun zunehmend aus dem sakralen Kontext gelöst und Bestandteil höfischer Panegyrik. / The Images observed here are mainly of two religious cults commissioned by members, friends and allies of the Medici family. In the early 15th century Cosimo de’ Medici following the example of his father introduced his patron saints, Cosmas and Damian into his native city of Florence. Prior to this the cult of these saints was of no vital importance outside Rome. Thus there was no eminent pictorial tradition of their images which proved an important factor in the cult’s success. Fra’ Angelico, Filippo Lippi and other artists were able to develop a new imagery that allowed members of Florence’s political and humanistic circles to identify with. Cosimo established a network of personal representation which did not only penetrate the barriers between private and public space but ostentatiously reached beyond the customary boundaries of a family’s home quarter. After Cosimo’s death in 1464 political instability resulted in a change of strategy. In the second half of the 15th century a different cult, that of the Three Magi, moves into the center of medicean interest. Contrary to Saints Cosmas and Damian the cult of the Magi had an ancient and marked republican tradition in Florence. Under cover of this tradition the Medici party managed to take over control of the confraternity of the Magi and wield its influential instruments to their own benefit. As with images of Saints Cosmas and Damian those depicting the Adoration of the Magi were used as a confirmation of loyalty to the Medici and their faction. Even in the 16th century Duke Cosimo I. went back to elements and motifs of his predecessors’ strategy. Rather than reviving the cult of Saints Cosmas and Damian however they are used to give evidence of political and dynastical continuity.
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I. Giordani, uomo di lettere e di cultura, e l'ideale di un «cristianesimo integrale»: alcuni carteggi indediti / Igino Giordani: a man of letters and the ideal of an «integral Christianity». Parts of the unpublished correspondencePAGLIARULO, CARLA 13 February 2013 (has links)
La tesi ha lo scopo di inquadrare Giordani nel contesto del mondo culturale cattolico tra le due guerre e di approfondire la sua proposta di «cristianesimo integrale» come soluzione alla crisi che negli anni Venti e Trenta viziò il mondo economico, il sistema politico e lo scenario culturale, a livello di principi fondamentali, di valori. Per questo si è dato assoluto rilievo ai rapporti di Giordani con molti intellettuali suoi contemporanei e con varie istituzioni culturali cattoliche.
Il testo segue dapprima un indirizzo biografico, che permette di ripercorrere la vita di Giordani dalla giovinezza, segnata dalla guerra e dall’esperienza al fronte, alla sua serena fine, nel 1980. Si tratta di una testimonianza di come la sua conseguenzialità tra fede e opere abbia inciso negli ambienti che lo hanno visto protagonista, tanto che è stato avviato per lui il processo di beatificazione.
La ricerca è stata condotta tenendo conto degli scritti di Giordani e della storiografia precedente, ma soprattutto utilizzando numerosi materiali d’archivio. In particolare i carteggi privati aiutano a ricostruire l’operato di Giordani a favore dell’impegno degli intellettuali cattolici negli anni oscuri del fascismo e la sua indefessa attività per la realizzazione di un nuovo umanesimo.
Altro spazio è stato riservato ai rapporti maturati da Giordani con due esponenti del mondo cattolico italiano di quel periodo, ovvero Giovanni Papini e Piero Bargellini. / This dissertation aims at setting Igino Giordani within the broader framework of the catholic cultural environment between the two world wars. It focuses on his proposal of an «integral Christianity» as a solution to the recession which threatened the fundamental values and principles of the economy, politics and culture during the 1920's and 1930's. This is the reason why the relationships between Giordani and many of his colleagues and cultural catholic institutions have been studied in depth.
The work starts with a biography, underlining how Giordani's youth has been affected by the war and the experience as a soldier, up to his peaceful death, in 1980. His life shows how the consistency of his actions with his faith made him an influent personality in his working environments, to the point that the beatification process has begun.
The research is based on Giordani's writings and on the previous historiography, but the most important source is constituted by a large number of archive documents. Particularly, Giordani's private correspondence has been very useful in understanding how he acted in order to support the engagement of the catholic intellectuals during the dark fascist age and his endless activity in order to build a new humanism.
The work also focuses on the relationships between Giordani and two members of the Italian catholic world of the time: Giovanni Papini and Piero Bargellini.
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Uralt, ewig neuHennewig, Lena 13 November 2020 (has links)
Ausgehend von Oskar Schlemmers (1888-1943) Bauhaus-Signet aus dem Jahr 1923 analysiert diese Arbeit den Zusammenhang zwischen Mensch und Raum im Œuvre des Bauhaus-Meisters. Die bei Betrachtung des Signets aufkommende These, Mensch und Raum – die zwei tradierten Pole des Schaffens Schlemmers – bedingten sich gegenseitig, wird untersucht, hinterfragt und um die Kategorie der Kunstfigur erweitert.
Das erste Kapitel beleuchtet den Menschen als Maß aller Dinge. Der angestrebte Typus entsteht einerseits über Schlemmers Analyse des menschlichen Körpers mittels tradierter Proportionsstudien und Geometrisierung, die zu einer zumindest scheinbaren Berechenbarkeit führen. Betrachtet werden hierbei die Ausführungen Leonardo da Vincis, Albrecht Dürers und Adolf Zeisings. Andererseits nutzt Schlemmer die physiognomischen Überlegungen Richarda Huchs und Carl Gustav Carus‘ für seine Zwecke der Darstellung einer Entindividualisierung des Menschen.
Hierauf aufbauend befasst sich das zweite Kapitel mit dem Raum. Es zeigt, dass Schlemmers Überlegungen zu theoretischem und gebautem Raum ihren Ursprung in Albert Einsteins Relativitätstheorie nehmen und von Debatten am Bauhaus genährt werden: Schlemmer betrachtet den Raum als wandelbar und abhängig vom Menschen, was unter anderem durch eigene Schriften und den einzig überlieferten Architekturentwurf Schlemmers gefestigt wird.
Zur Untersuchung einer umgekehrten Einflussnahme des Raumes auf den menschlichen Körper erweitert das dritte Kapitel die zwei tradierten Pole des Schlemmer’schen Œuvres um einen weiteren: die Kunstfigur. Diese, so belegt das Kapitel, generiert ihre eigene Körperlichkeit über den Einfluss des veränderlichen Raumes, darüber hinaus aber auch durch die Abstrahierung des zugrundeliegenden menschlichen Körpers mittels des Kostüms und der Maske. Über diese beiden wiederum vollzieht sich auch eine Wandlung des Menschen. / Taking the Bauhaus signet, designed by Oskar Schlemmer in 1923, as a starting point, the present thesis examines the relationship between man and space – the two consistently named poles of Schlemmer’s work – within the œuvre of the Bauhaus master. It analyzes, questions and expands the assumption, at first glance suggested by the signet, that space and man are mutually dependent:
The first chapter deals with man as the measure of all things. The type pursued by Schlemmer results, on the one hand, from his analysis of man via proportion and geometric studies by Leonardo da Vinci, Albrecht Dürer and Adolf Zeising that lead to a certain calculability. On the other hand, Schlemmer uses physiognomic ideas of Richarda Huch and Carl Gustav Carus to depict a certain de-individualization.
Based on the results of the first chapter, the second chapter deals with questions of space. It shows that Schlemmer’s considerations of theoretical space and architecture stem from Albert Einstein’s theory of relativity and are fed by Bauhaus debates on that same topic: Schlemmer regards space and architecture as subject to change and dependent on man; this theory is also strengthened by his writings and his only surviving architectural design.
To examine the reverse influence of space on the human body, the third chapter adds the Kunstfigur (art figure) as another category to the established two poles of Schlemmer’s œuvre discussed in the literature: man and space. The chapter proves that the Kunstfigur generates its own corporeality through the influence of space, which is modifiable by movement. Besides that, said corporeality is also determined by an abstraction, in turn caused by costumes and masks. These items also influence the outer appearance of man.
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