What is art; why should we value it; and what allows us to say that one work is better than another? Traditional answers have emphasized aesthetic form. But this has been challenged by institutional definitions of art and postmodern critique. The idea of distinctively artistic value based on aesthetic criteria is at best doubted, and at worst, rejected. This book, however, champions these notions in a new way. It does so through a rethink of the mimetic definition of art on the basis of factors which traditional answers neglect, namely the conceptual link between art's aesthetic value and 'non-exhibited' epistemological and historical relations. These factors converge on an expanded notion of the artistic image (a notion which can even encompass music, abstract art, and some conceptual idioms). The image's style serves to interpret its subject-matter. If this style is original (in comparative historical terms) it can manifest that special kind of aesthetic unity which we call art. Appreciation of this involves a heightened interaction of capacities (such as imagination and understanding) which are basic to knowledge and personal identity. By negotiating these factors, it is possible to define art and its canonic dimensions objectively, and to show that aforementioned sceptical alternatives are incomplete and self-contradictory.

EARLY NETHERLANDISH PAINTING

A fully illustrated survey of Early Netherlandish painting, featuring all of the major artists, and many lesser-known painters.

Early Netherlandish painting, also known as Flemish painting, is characterized by figurative realism, its incredible sense of domestic interiors and details, luminous light, its realist faces, and its fusions of a micro- and macro- cosmic vision.

We concentrate here on painters such as Rogier van der Weyden (1400-1464), Jan van Eyck (c. 1390-1441, commonly described as the founder of modern oil painting), Gerard David (c. 1460-1523), Hugo van der Goes (1440-1482), Hans Memling (1433-1494), Joos van Cleve (c. 1485-1540), Jan Gossaert, also called Mabuse (c. 1475/8-1532), Geertgen tot Sint Jans (fl. late 15th 1485/ 95), Quentin Massys (c. 1465-1530), Joachim Patinir (c. 1485-1524), Dieric Bouts (c. 1415-1475), Petrus Christus (fl. 1442-1473) and Bernard van Orley (c. 1488-1541).

One of the most celebrated aspects of Early Netherlandish or Flemish painting is its heartfelt, intense religious emotion. It is this aspect that interests us in this book. The new aesthetic vision of Early Netherlandish art was later applied to still life paintings, satires, landscapes, and portraits, but it is the religious works with which we are concentrating on here. Michelangelos famous statement about Early Netherlandish art pinpoints the depth of devout feeling found in so much of Northern European art:

Flemish painting will, generally speaking, please the devout better than any painting in Italy, which will never cause him to shed a tear, whereas that of Flanders will cause him to shed many...

The new vision of Northern European painting which flourished in the 15th century was a combination of a new aesthetic approach to reality, and an intensifying of religious fervour. The new vision aimed at sculptural accuracy, a naturalistic use of lighting, and three-dimensionality. Mixed with the new use of oil paint, the new vision gave the art of Philip the Goods reign a special flavour and style well suited to the circumscription of devout religious truths. The new painting inherited its jewel-like brilliancy partly because many painters were trained as goldsmiths. This skilled handling of metalwork and miniature illustration shows in Early Netherlandish art.

All Early Netherlandish paintings were made on wood panels, and painted from light to dark in thin glazes. It is partly this subtle glazing which gives Early Netherlandish painting its glorious luminescence. The Early Netherlandish artists exploited the effects of different hues and thicknesses of glazes of oil paint, controlling how the glazes reflected light.

The newest book from the widely revered Japanese artist Yayoi Kusama features her latest monumental and vibrant work and is the first to explore the experience of seeing it from the lens of the visitor

“My entire life has been painted here. Every day, any day. I will never cease dedicating my whole life to my love for the universe.” —Yayoi Kusama

One of the most influential artists of the twentieth and twenty-first centuries, Yayoi Kusama occupies a unique position within recent art history. Since the 1950s, she has created a profoundly personal oeuvre that resonates with a global audience. Distinctly recognizable, her works frequently deploy repetitive elements—such as dots—to evoke both microscopic and macroscopic universes.

Celebrating the visitor experience, this publication offers an immersive tour of Kusama’s 2023 exhibition at David Zwirner New York. Illustrating thirty-five paintings, a gigantic sculptural maze of pumpkin walls, a lush garden of towering flowers, and a fan-favorite Infinity Mirror Room, the result is a book that offers the sense of experiencing the work in person for readers who have not had the chance.

New scholarship by Robert Slifkin looks at how Kusama innovates and complicates art historical traditions of image production and how her art seeks to connect humans with the greater cosmos. An essay by Lynn Zelevansky reflects on her own long-standing engagement with Kusama’s work and the ways in which it, across the decades, can be seen as a record of love in all its complexity: full of humanity, generosity, affection, sadness, and pain.

Ovid tells the story of Latona, the mother by Jupiter of Apollo and Diana. In her flight from the jealous Juno, she arrives faint and parched on the coast of Asia Minor. Kneeling to sip from a pond, Latona is met by the local peasants, who not only deny her effort but muddy the water in pure malice. Enraged, Latona calls a curse down upon the stingy peasants, turning them to frogs. In his masterful study, Thomas F. Hedin reveals how and why a fountain of this strange legend was installed in the heart of Versailles in the 1660s, the inaugural decade of Louis XIV’s patronage there. The natural supply of water was scarce and unwieldy, and it took the genius of the king’s hydraulic engineers, working in partnership with the landscape architect André Le Nôtre, to exploit it. If Ovid’s peasants were punished for their stubborn denial of water, so too the obstacles of coarse nature at Versailles were conquered; the aquatic iconography of the fountain was equivalent to the aquatic reality of the gardens. Latona was designed by Charles Le Brun, the most powerful artist at the court of Louis XIV, and carried out by Gaspard and Balthazar Marsy. The 1660s were rich in artistic theory in France, and the artists of the fountain delivered substantial lectures at the Académie royale de peinture et de sculpture on subjects of central concern to their current work. What they professed was what they were visualizing in the gardens. As such, the fountain is an insider’s guide to the leading artistic ideals of the moment. Louis XIV was viewed as the reincarnation of Apollo, the god of creativity, the inspiration of artists and scientists. Hedin’s original argument is that Latona was a double declaration: a glorification of the king and a proud manifesto by artists.