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耶稣会士郎世宁于1715年至1766年供职于清廷内务府期间,将两种截然不同的艺术文化融合在一起:欧洲艺术风格是这位艺术家所受的基础训练,中国艺术风格则促成了他的职业成就。本文在分析郎世宁意大利基础训练及绘画知识的同时,也分析了其在清廷的代表作品,以提供这位画家在中国进行文化融合的基本框架。郎世宁的文化融合证明,他所接受的意大利基础训练与其后来作为宫廷画家所取得的成就之间,有着深远的联系。本文讨论了郎世宁全部绘画作品中不同元素之间相互关联的动态系统。这些相互关联的元素主要包含三方面的背景:绘画的、政治的以及感性的,分别与三种绘画流派有关——风景画、肖像画以及通景画,这一点对于理解郎世宁的事业至关重要。从更广义的角度讲,本文的目的在于通过展示郎世宁的艺术生涯,有助于我们勾勒出18世纪促成中国与欧洲文化艺术碰撞中的联结点。 相似文献
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通景画是乾隆朝中西艺术交流的顶峰,但直到近年才有人开始对其进行深入的研究。耶稣会士、意大利画家郎世宁在完善这些非同寻常的作品中起了至关重要的作用,尤其是将中国传统绘画母题、审美趣味与欧洲富有纪念性的奇幻绘画相结合。尽管郎世宁在通景画创作方面享有盛誉,但并非所有的通景画都是由其独立完成,其中许多是由他的学生创作,但这些人的生平却鲜为人知。 相似文献
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郎世宁在清朝宫廷内绘制了大量作品,目前所见多为历史纪实画、人物肖像画、花鸟走兽画。而我在美国西海岸的斯坦福大学艺术博物馆中,却见到了一幅署名郎世宁的作品,其题材和内容都十分别致,与通常所见到的郎氏作品大异其趣。 相似文献
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本文从郎世宁存世的作品中,择其非“臣字款”的画幅作了分析,辩明受画之人,从而进一步了解郎世宁在宫廷之外的一些艺术活动。 相似文献
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郎世宁(1688—1766年)是一位在清朝宫廷中供职的欧洲传教士画家,自康熙五十四年(1715年)来到中国后,就再也没有回到自己的祖国意大利去。他死后葬于北京阜成门外的传教士墓地内。郎世宁在中国的宫廷中为皇帝画了数量很多的作品,按照乾隆、嘉庆时人胡敬所著的《国朝院画录》一书中的记载,收入《石渠宝笈·初编·续编·三编》的郎世宁的作品共计56件(其中包括合笔的2件),手卷、立轴、册页均有,数量仅 相似文献
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郎世宁与中国十八世纪帝王肖像画的复兴 总被引:1,自引:0,他引:1
本文探讨了中国18世纪帝王肖像画复兴的历史背景,强调了郎世宁在清内廷供职期间所起的重要作用,揭示了郎世宁独特画风的形成缘由,特别是对欧洲袖珍画的借鉴作用。同时论及此画风在宫廷绘画中消长的历程和对18世纪文人肖像画的影响。 相似文献
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花之安是19世纪德国新教传教士。1864—1899年,他在中国从事传教活动达35年之久。他以“文字传教”为工作重点,一方面用中文写作了若干宗教宣传品和介绍西方文化的读物;另一方面,他也有意识地研究中国,把中国的各方面情况和他自己的认识介绍到西方社会。然而花之安的研究工作主要是为传教服务的。由于宗教偏见和西方文化优越论的影响,花之安的中国观带有显著的帝国主义倾向,是西方列强征服中国的文化辅助工具。 相似文献
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Yu Liu 《European Legacy》2018,23(6):674-691
Sir William Chambers was one of the most important English architects in the eighteenth-century, but both in his day and later his international recognition was closely connected with his admiration for and promotion of Chinese art, particularly Chinese landscaping. Between 1757 and 1773, Chambers published three treatises praising the ingenious mixture of nature and art in a Chinese pleasure ground, criticizing the then influential English gardener Lancelot (Capability) Brown, and trying to goad English garden design into the direction of China. He did not achieve his purposes mainly because he mixed what he knew as genuine about the Chinese gardening art with what he fantasized about it. While recent scholarship has focused on his fantasy, this article examines what Chambers knew or imagined about Chinese landscaping, what he and his detractors were for and against, and how the fiasco of his 1772 and 1773 treatises, which he brought upon himself, nevertheless helped to usher in a new phase in the English reception of Chinese landscaping ideas. 相似文献
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沈瑜庆以举人入仕,最后官至巡抚,既有乃父沈宝桢的余荫,又有自己努力奋斗的结果,可惜生不逢时,巡抚任上恰遇辛亥鼎革。回顾沈瑜庆彼时的宦海沉浮,剖析其时代变革背景下的心路历程,有助于我们更全面地解读沈瑜庆本人。 相似文献
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《Journal of Modern Chinese History》2013,7(2):151-181
This article examines Li Hanjun's views on socialism. Li Hanjun was one of the main founders of the Chinese Communist Party (CCP), and expressed his vision and ideas of socialism during the 1920s. Like many other Communists in the early CCP, he was convinced that China should take a socialist road. Yet, in respect to how to realise socialism and what kind of socialist society should be built, Li held a view different from most of them. In his opinion, the governing institutions in a socialist society should be democratic and autonomous rather than centralist and bureaucratic; production and distribution should be administered and managed by an association of free and equal producers in the form of cooperatives instead of by the state and its officials. These views were quite distinct from the Soviet centralised state socialism and the dictatorship by a ruling elite. However, his ideas and designs of the economic and political institutions in socialist society were consonant with Marx on many points. Besides examining Li Hanjun's socialist views, this research also attempts to explore his philosophical inclinations and political orientation, in order to explain why he could conceive such special ideas of a socialist fabric. 相似文献
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JOHN M. NANNES 《Journal of Supreme Court History》2006,31(1):1-4
The tenure of Associate Justice—and later Chief Justice—William H. Rehnquist on the Supreme Court spanned more than three decades. Despite his public importance, he was a quite private man. During his time on the Court, relatively few accounts appeared of what life was like inside the Rehnquist chambers, especially during his years as an Associate Justice. In the aftermath of his death last fall, former clerks have begun to reminisce about what it was like to clerk for him. 相似文献
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Walter Taylor’s place in the history of archaeology is well secured. Not only is he noted for his uncredited anticipation of the theoretical and methodological innovations of the 1960s and 1970s in his infamous book A Study of Archeology, but he is also well-known for committing professional suicide by short-sightedly attacking numerous key figures in American archaeology for their methodological shortfalls, and yet never publishing a report utilizing his controversial method. Although these statements have inundated the historical literature on American archaeology, they are received wisdom rather than the reality of Taylor’s contributions to the field. Many aspects of Taylor’s conjunctive approach were at odds with the stated aims of processual archaeology. Although Taylor did not live up to his critics’ (or his own) demands for a grand display of his approach, he did on several occasions demonstrate its potential. The irony of Taylor in the history of archaeology is not that he was uncredited for his prescience or that his attacks on the archaeological establishment were a naïve failure; but rather that he receives too much credit for what he didn’t do, and not enough for what he did. 相似文献
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Aron Pinker 《SJOT: Scandinavian Journal of the Old Testament》2013,27(2):204-232
AbstractVarious objective reasons have led to the development of a vast and elaborate literature on the Epilogue in the Book of Qohelet. This study presents a Sitz im Leben based approach to the Epilogue, which capitalizes on the known historical reality during the Hellenistic period in which Qohelet lived. It views the Epilogue as an expression of Qohelet’s deep apprehensions of the challenges that faced his people. From this perspective it is natural to consider Qohelet as being the author of the Epilogue. The Epilogue is not about what he says in the book but what he has to say to his people. As a wise man concerned with the welfare of his people he urges them: keep records, though it is wearisome; be aware that secrets would be leaked; fear God; and, obey His commandments. These are his essentials for survival. 相似文献