George Inness And The Science Of Landscape

George Inness (1825-94), long considered one of America's greatest landscape painters, has yet to receive his full due from scholars and critics. A complicated artist and thinker, Inness painted stunningly beautiful, evocative views of the American countryside. Less interested in representing the details of a particular place than in rendering the "subjective mystery of nature," Inness believed that capturing the spirit or essence of a natural scene could point to a reality beyond the physical or, as Inness put it, "the reality of the unseen." Throughout his career, Inness struggled to make visible what was invisible to the human eye by combining a deep interest in nineteenth-century scientific inquiry—including optics, psychology, physiology, and mathematics—with an idiosyncratic brand of mysticism. Rachael Ziady DeLue's George Inness and the Science of Landscape—the first in-depth examination of Inness's career to appear in several decades—demonstrates how the artistic, spiritual, and scientific aspects of Inness's art found expression in his masterful landscapes. In fact, Inness's practice was not merely shaped by his preoccupation with the nature and limits of human perception; he conceived of his labor as a science in its own right. This lavishly illustrated work reveals Inness as profoundly invested in the science and philosophy of his time and illuminates the complex manner in which the fields of art and science intersected in nineteenth-century America. Long-awaited, this reevaluation of one of the major figures of nineteenth-century American art will prove to be a seminal text in the fields of art history and American studies.

The American landscape painter George Inness (1825-1894) was one of the most thoughtful and inventive artists of his generation. George Inness and the Visionary Landscape presents both a concise overview of Inness's life and work and a focused examination of his philosophical and religious preoccupations. It shows how Inness, inspired by the ideas of the scientist-mystic Emanuel Swedenborg (1688- 1772), devised a new artistic vocabulary to convey his understanding of the personal visionary experience. Moreover, it reveals commonalities between Inness's prescient work and efforts by the psychologist- philosopher William James (1842-1910) to validate mystical states of mind. It explains for the first time how Inness treated landscape painting as a form of philosophical inquiry that could communicate his holistic belief in the unity of nature and spirit.

Artistic representations of landscape are studied widely in areas ranging from art history to geography to sociology. This book brings together more than fifty scholars from many disciplines to establish new ways of thinking about landscape in art.

Spiritualism emerged in western New York in 1848 and soon achieved a wide following due to its claim that the living could commune with the dead. In Haunted Visions: Spiritualism and American Art, Charles Colbert focuses on the ways Spiritualism imbued the making and viewing of art with religious meaning and, in doing so, draws fascinating connections between art and faith in the Victorian age. Examining the work of such well-known American artists as James Abbott McNeill Whistler, William Sydney Mount, and Robert Henri, Colbert demonstrates that Spiritualism played a critical role in the evolution of modern attitudes toward creativity. He argues that Spiritualism made a singular contribution to the sanctification of art that occurred in the latter half of the nineteenth century. The faith maintained that spiritual energies could reside in objects, and thus works of art could be appreciated not only for what they illustrated but also as vessels of the psychic vibrations their creators impressed into them. Such beliefs sanctified both the making and collecting of art in an era when Darwinism and Positivism were increasingly disenchanting the world and the efforts to represent it. In this context, Spiritualism endowed the artist's profession with the prestige of a religious calling; in doing so, it sought not to replace religion with art, but to make art a site where religion happened.

The artistic traditions of four major Christian denominations are examined and outlined in detail in this groundbreaking volume that presents the first synthesis of the artistic contributions of those traditions. Diane Apostolos-Cappadona has curated a volume that presents four single-authored contributions in one place, broadening the study of Christian art beyond Roman Catholic, Orthodox and 'protestant' traditions to consider these more recent Christian approaches in close and expert detail. Rachel Epp Buller examines art in the Mennonite tradition, Mormon art is considered by Heather Belnap, Quaker contributions by Rowena Loverance and Swedenborgian art by Diane Apostolos-Cappadona. Each writer presents elements of the theology of their chosen tradition through the prism of the artists and artistic works that they have selected. Alongside mainstream artistic figures such as William Blake less known figures come to the fore and the volume features color illustrations that support and underline the theological and artistic themes presented in each section of the book. Together these studies of artistic presentations in these four traditions will be a much need means of filling a gap in the study of Christian art.

In 1901, the sculptor Augustus Saint-Gaudens proclaimed in a letter to Will Low, “Health-is the thing!” Though recently diagnosed with intestinal cancer, Saint-Gaudens was revitalized by recreational sports, having realized midcareer “there is something else in life besides the four walls of an ill-ventilated studio.” The Medicine of Art puts such moments center stage in order to consider the role of health and illness in the way art was produced and consumed. Not merely beautiful or entertaining objects, works by Gilded-Age artists such as John Singer Sargent, Abbott Thayer, and Augustus Saint-Gaudens are shown to function as balm for the ill, providing relief from physical suffering and pain. Art did so by blunting the edges of contagious disease through a process of visual translation. In painting, for instance, hacking coughs, bloody sputum, and bodily enervation were recast as signs of spiritual elevation and refinement for the tuberculous, who were shown with a pale, chalky pallor that signalled rarefied beauty rather than an alarming indication of death. Works of art thus redirected the experience of illness in an era prior to the life-saving discoveries that would soon become hallmarks of modern medical science to offer an alternate therapy. The first study to address the place of organic disease-cancer, tuberculosis, syphilis-in the life and work of Gilded-Age artists, this book looks at how well-known works of art were marked by disease and argues that art itself functioned in medicinal terms for artists and viewers in the late 19th century.

John J. Stuhr, a leading voice in American philosophy, sets forth a view of pragmatism as a personal work of art or fashion. Stuhr develops his pragmatism by putting pluralism forward, setting aside absolutism and nihilism, opening new perspectives on democracy, and focusing on love. He creates a space for a philosophy that is liable to failure and that is experimental, pluralist, relativist, radically empirical, radically democratic, and absurd. Full color illustrations enhance this lyrical commitment to a new version of pragmatism.

Arranged in alphabetical order, these 5 volumes encompass the history of the cultural development of America with over 2300 entries.