Though they were often ridiculed or ignored by their contemporaries, today astonishing sums are paid for the works of these artists, whose paintings are celebrated for their ability to capture the moment, not only in the fleeting lights of a landscape but in scenes of daily life. Their dazzling pictures are familiar—but how well does the world know the Impressionists as people? The Private Lives of the Impressionists tells their story. It is the first book to offer an intimate and lively biography of the world's most popular group of artists.In a vivid and moving narrative, biographer Sue Roe shows the Impressionists in the studios of Paris, rural lanes of Montmartre and rowdy riverside bars as Paris underwent Baron Haussmann's spectacular transformation. For more than twenty years they lived and worked together as a group, struggling to rebuild their lives after the Franco-Prussian War and supporting one another through shocked public reactions to unfamiliar canvases depicting laundresses, dancers, spring blossoms and boating scenes.This intimate, colorful, superbly researched account takes us into their homes and studios, and describes their unconventional, volatile and precarious lives, as well as the stories behind the paintings.

    In one sense, their interrelationship is obvious. The first two address a question that was more in the forefront of scholarship a dozen years ago than it is today: the question of differences among religious orders.  These two essays set out a method of reading texts for imagery and borrowings as well as for spiritual teaching in order to determine whether individuals who live in different institutional settings hold differing assumptions about the significance of their lives.  The essays apply the method to the broader question of differences between regular canons and monks and the narrower question of differences between one kind of monk--the Cistercians--and other religious groups, monastic and nonmonastic, of the twelfth century.  The third essay draws on some of the themes of the first two, particularly the discussion of canonical and Cistercian conceptions of the individual brother as example, to suggest  an interpretation of twelfth-century religious life as concerned with the nature of groups as well as with affective expression.  The fourth essay, again on Cistercian monks, elaborates themes of the first three. Its subsidiary goals are to provide further evidence on distinctively Cistercian attitudes and to elaborate the Cistercian ambivalence about vocation that I delineate in the essay on conceptions of community. It also raises questions that have now become popular in nonacademic as well as academic circles: what significance should we give to the increase of feminine imagery in twelfth-century religious writing by males? Can we learn anything about distinctively male or female spiritualities from this feminization of language? The fifth essay differs from the others in turning to the thirteenth century rather than the twelfth, to women rather than men, to detailed analysis of many themes in a few thinkers rather than one theme in many writers; it is nonetheless based on the conclusions of the earlier studies. The sense of monastic vocation and of the priesthood, of the authority of God and self, and of the significance of gender that I find in the three great mystics of late thirteenth-century Helfta can be understood only against the background of the growing twelfth- and thirteenth-century concern for evangelism and for an approachable God, which are the basic themes of the first four essays. Such connections between the essays will be clear to anyone who reads them. There are, however, deeper methodological and interpretive continuities among them that I wish to underline here. For these studies constitute a plea for an approach to medieval spirituality that is not now--and perhaps has never been--dominant in medieval scholarship. They also provide an interpretation of the religious life of the high Middle Ages that runs against the grain of recent emphases on the emergence of "lay spirituality." I therefore propose to give, as introduction, both a discussion of recent approaches to medieval piety and a short sketch of the religious history of the twelfth and thirteenth centuries, emphasizing those themes that are the context for my specific investigations. I do not want to be misunderstood. In providing here a discussion of approaches to and trends in medieval religion I am not claiming that the studies that follow constitute a general history nor that my method should replace that of social, institutional, and intellectual historians.  A handful of Cistercians does not typify the twelfth century, nor three nuns the thirteenth. Religious imagery, on which I concentrate, does not tell us how people lived. But because these essays approach texts in a way others have not done, focus on imagery others have not found important, and insist, as others have not insisted, on comparing groups to other groups (e.g., comparing what is peculiarly male to what is female as well as vice versa), I want to call attention to my approach to and my interpretation of the high Middle Ages in the hope of encouraging others to ask similar questions.

    EXPLORING ART uses art examples from around the world to discuss art in the context of religion, politics, family structure, sexuality, entertainment and visual culture.

    Rich with extraordinary tales and anecdotes, What Are You Looking At? entertains as it arms readers with the knowledge to truly understand and enjoy what it is they’re looking at.

    At a time when reinforced concrete and steel were considered industrial building materials, Wright boldly made use of them to build private homes. His prairie house concept--that of a low, sprawling home based upon a simple L or T figure--was the driving force behind some of his most famous houses and became a model for rural architecture across America. Wrights designs for office and public buildings were equally groundbreaking and unique. From Fallingwater to New Yorks Guggenheim Museum, his works are among the most famous in the history of architecture. About the Series: Each book in TASCHEN's Basic Architecture Series features:an introduction to the life and work of the architect the major works in chronological order information about the clients, architectural preconditions as well as construction problems and resolutions a list of all the selected works and a map indicating the locations of the best and most famous buildings approximately 120 illustrations (photographs, sketches, drafts and plans)

    

    The few buildings he was able to design during the 1920s, when he also spent much of his time painting and writing, brought him to the forefront of modern architecture, though it wasnt until after World War II that his epoch-making buildings were constructed, such as the Unite dHabitation in Marseilles and the Church of Notre Dame du Haut in Ronchamp. About the Series: Each book in TASCHEN's Basic Architecture Series features:an introduction to the life and work of the architect the major works in chronological order information about the clients, architectural preconditions as well as construction problems and resolutions a list of all the selected works and a map indicating the locations of the best and most famous buildings approximately 120 illustrations (photographs, sketches, drafts and plans)

    While observing his paintings we see a panorama of his life story-a story that is now considered a legend. Van Gogh is the incarnation of the suffering, misunderstood martyr of modern art, the emblem of the unconventional artist.

    The beliefs of Founders such as Patrick Henry, John Quincy Adams, John Jay, George Washington, Thomas Jefferson, John Adams, George Mason, and many others are clearly presented. America's Godly Heritage also provides excerpts from court cases showing that for 160 years under the Constitution, Christian principles were officially and legally inseparable from American public life. This book is an excellent primer for those who want to know more about what was intended for America by the Founders and what can be done to return America to its original guiding philosophy. It's ideal to share with home gatherings, church groups, and Sunday school classes, or to use as a history supplement for children or schools.

    At the time he was in prison for disseminating immoral drawings. Throughout his work the note of defiance, provocation, and rebellion was sounded. Schiele's favorite subjects were female nudes and self-portraits, and he worked at his art with furious commitment, though it was not until shortly before his early death that he began to win real recognition. Today, with Oskar Kokoschka, he is seen as the most important of the Austrian artists who came after Klimt. This study examines the life and work of Egon Schiele through all the major oil paintings and many of his erotic drawings.

    Art scams are increasingly convincing and involve incredible sums of money. The cons perpetrated by unscrupulous art dealers and their accomplices are proportionately elaborate.Anthony M. Amore's The Art of the Con tells the stories of some of history's most notorious yet untold cons. They involve stolen art hidden for decades; elaborate ruses that involve the Nazis and allegedly plundered art; the theft of a conceptual prototype from a well-known artist by his assistant to be used later to create copies; the use of online and television auction sites to scam buyers out of millions; and other confidence scams incredible not only for their boldness but more so because they actually worked. Using interviews and newly released court documents, The Art of the Con will also take the reader into the investigations that led to the capture of the con men, who oftentimes return back to the world of crime. For some, it's an irresistible urge because their innocent dupes all share something in common: they want to believe.

    From politics to the media, from education to the arts, liberals seem to be completely in control. It's no wonder, then, that so many prominent conservative traditionalists are hopelessly pessimistic about the future of Western Civilization. But what if this is just one side of the equation? What if it turns out that brewing beneath the surface, a renewed Christian age is rising? In this thought-provoking book, Dr. Steve Turley argues that there is in fact two revolutions concurrently taking place: a demographic revolution and a political revolution, both of which suggest a significant conservative Christian resurgence. HERE’S A PREVIEW OF WHAT YOU’LL LEARN ………. Why scholars believe that the fertility discrepancy between conservative Christians and secularists means a far more conservative future How Europe is already reversing its demographic decline with a nationalist baby boom How conservative Christianity is on the rise in the US Why scholars believe there is a resurgence of Christianity in Europe How these demographic and religious trends are already reshaping much of European society And much, much more! Drawing from scholarly studies and current events, Dr. Turley's study will inspire you to reject the naysayers predicting the twilight of the West, and instead embrace a hopeful vision of cultural renewal and the coming Christian majority. Get your copy today!

    Born in the heart of Europe in the midst of World War I, Dada displayed a raucous skepticism about accepted values. Its embrace of new materials, of collage and assemblage techniques, of the designation of manufactured objects as art objects as well as its interest in performance, sound poetry and manifestos fundamentally shaped the terms of modern art practice and created an abiding legacy for postwar art. Yet, while the word Dada has common currency, few know much about Dada art itself. In contrast to other key avant-garde movements, there has never been a major American exhibition that explores Dada specifically in broad view. Dada--the catalogue to the exhibition on view in 2006 at the National Gallery of Art in Washington and The Museum of Modern Art in New York presents the hybrid forms of Dada art through an examination of city centers where Dada emerged: Zurich, Berlin, Cologne, Hanover, New York and Paris. Covered here are works by some 40 artists made in the period from circa 1916, when the Cabaret Voltaire was founded in Zurich, to 1926, by which time most of the Dada groups had dispersed or significantly transformed. The city sections bring together painting, sculpture, photography, collage, photomontage, prints and graphic work.Relying on dynamic design and vivid documentary images, Dada takes us through these six cities via topical essays and extensive plate sections; an illustrated chronology of the movement; witty chronicles of events in each city center; a selected bibliography; and biographies of each artist--accompanied by Dada-era photographs.

    Yet, because the details of the vision are spread over nine different accounts that vary in emphasis and some finer points, many people do not know all they could about this remarkable and world-changing experience.Kerry Muhlestein, professor of Ancient Scripture at Brigham Young University, presents a faithful, harmonized version of the First Vision story to show how each of the various accounts might share select aspects of the vision yet all be consistent with the actual event experienced by Jospeh Smith. As the Prophet recorded or shared his remarkable vision, he emphasized different details depending on the audience and circumstances at the time. All nine accounts—four firsthand and five secondhand—are combined into one compelling story in this retelling of Joseph Smith's incomparable vision. Also included are the original accounts in their entirety so that readers can feel for themselves the powerful witness of the Prophet Joseph Smith. Strengthen your testimony of this singular, foundational event that would lead to the Restoration of Christ's Church upon the earth.

    M. W. Turner, one of Britain's most admired, misunderstood and celebrated artists J. M. W. Turner is Britain's most famous landscape painter. Yet beyond his artistic achievements, little is known of the man himself and the events of his life: the tragic committal of his mother to a lunatic asylum, the personal sacrifices he made to effect his stratospheric rise, and the bizarre double life he chose to lead in the last years of his life.A near mythical figure in his own lifetime, Franny Moyle tells the story of the man who was considered visionary at best and ludicrous at worst. A resolute adventurer, he found new ways of revealing Britain to the British, astounding his audience with his invention and intelligence. Set against the backdrop of the finest homes in Britain, the French Revolution and the Industrial Revolution, this is an astonishing portrait of one of the most important figures in Western art and a vivid evocation of Britain and Europe in flux.Set against this spectacular and ultimately controversial career, Moyle also excavates the private Turner. Psychologically wounded as a child, by a family torn apart by death and mental illness, she suggests a man who could not embrace relationships fully until the very end of his life. Only then did he succumb to his love for the widowed Sophia Booth, concealing this all too human aspect of his life behind an assumed identity. She mines the poignancy of his final years, when, with his health ailing, Turner sought solace in a secret private life that had eluded him before and that he knew would scandalise the new generation of Victorians.