In this study, Jack M. Greenstein draws on Early Renaissance art theory, modern narratology, translation studies, critical theory, the philosophy of history, and biblical hermeneutics to explicate the sense and significance of one of Andrea Mantegna's most enigmatic and influential works, the Uffizi Circumcision of Christ. Faced with a work that resists established methods of iconographical analysis, Greenstein reassesses the nature and goals of high humanist narrative painting. The result is a new, historically grounded theory of iconography that calls into question many widely held assumptions about the social and intellectual value of Early Renaissance art. Greenstein's theory rests on a careful analysis of Leon Battista Alberti's commentary On Painting, which equated both the form and the content of artistically composed painting with historia. Situating this equation within a centuries-old discourse on the multivalent significance of the Bible, Greenstein shows that, for Alberti, historia was a mode of artistic narrative, common to literature and painting, in which moral truths were presented to the corporeal senses, particularly to vision, in the guise of plausible human actions. In Greenstein's reading, the painter's primary task was the construction of a visually plausible narrative that effectively conveyed the higher meanings of historia. Having thus delineated the structure of significance in Albertian painting, Greenstein shows what was at stake when a painter of Mantegna's historical bent undertook to produce a historia. As one of the leading historical thinkers of his age, Mantegna imbued his depicted scenes with the plausibility of historical events by employing thosecodes of evidence, causality, and historical distance that underlay the Renaissance sense of the past. But the Circumcision of Christ resisted such treatment because the symbolic conventions developed by earlier artists for conveying the higher theological meanings of the theme were incompatible with the representational fidelity embraced by painters of historia. Mantegna overcame these difficulties by arriving at a new understanding of the Circumcision, which remained faithful to the narrative structure as well as the theological content of the biblical account. His interpretation was widely adopted by later artists, but was so pictorial in nature that, despite its consistency with the biblical account, it remained with-out parallel in theological literature. Greenstein's discovery--that artistic production of Albertian painting was a specialized and singularly visual form of thinking whose roots lay more in readerly hermeneutics than in perception, commerce, or common visual experience--raises questions about narrative, representation, and the textuality of art that will interest a wide array of scholars.

Few artists have managed to imprint their personality so indelibly on posterity as Andrea Mantegna (c. 1430-1506). Before he reached the age of twenty, Mantegna was already being praised for his "alto ingegno" (exalted genius), and he became the court artist for the Gonzaga family in Mantua before he was thirty. Yet, this book argues, Mantegna was not simply a great painter. Together with Donatello, he was the defining genius of the 15th century: the measure of what an artist could be. His highly original and deeply personal vision, the descriptive richness of his pictures, and his biting, hypercritical but always exalted mind gave Mantegna's art an extraordinary edge and earned him a preeminent place in the Renaissance.

Mantegna; humanist, geometrist, archaeologist, of great scholastic and imaginative intelligence, dominated the whole of northern Italy by virtue of his imperious personality. Aiming at optical illusion, he mastered perspective. He trained in painting at the Padua School where Donatello and Paolo Uccello had previously attended. Even at a young age commissions for Andrea’s work flooded in, for example the frescos of the Ovetari Chapel of Padua. In a short space of time Mantegna found his niche as a modernist due to his highly original ideas and the use of perspective in his works. His marriage with Nicolosia Bellini, the sister of Giovanni, paved the way for his entree into Venice. Mantegna reached an artistic maturity with his Pala San Zeno. He remained in Mantova and became the artist for one of the most prestigious courts in Italy – the Court of Gonzaga. Classical art was born. Despite his links with Bellini and Leonardo da Vinci, Mantegna refused to adopt their innovative use of colour or leave behind his own technique of engraving.

Providing a fresh evaluation of Alberti’s text On Painting (1435), along with comparisons to various works of Nicholas Cusanus - particularly his Vision of God (1450) - this study reveals a shared epistemology of vision. And, the author argues, it is one that reflects a more deeply Christian Neoplatonic ideal than is typically accorded Alberti. Whether regarding his purpose in teaching the use of a geometric single point perspective system, or more broadly in rendering forms naturalistically, the emphasis leans toward the ideal of Renaissance art as highly rational. There remains the impression that the principle aim of the painter is to create objective, even illusionistic images. A close reading of Alberti’s text, however, including some adjustments in translation, points rather towards an emphasis on discerning the spiritual in the material. Alberti’s use of the tropes Minerva and Narcissus, for example, indicates the opposing characteristics of wisdom and sense certainty that function dialectically to foster the traditional importance of seeing with the eye of the intellect rather than merely with physical eyes. In this sense these figures also set the context for his, and, as the author explains, Brunelleschi’s earlier invention of this perspective system that posits not so much an objective seeing as an opposition of finite and infinite seeing, which, moreover, approximates Cusanus’s famous notion of a coincidence of opposites. Together with Alberti’s and Cusanus’s ideals of vision, extensive analysis of art works discloses a ubiquitous commitment to stimulating an intellectual perception of divine, essential, and unseen realities that enliven the visible material world.

Andrea Mantegna: Making Art (History) presents the art of Mantegna as challenging the parameters of the history of art in the demands it makes upon historical interpretation, and explores the artist’s potentially transformative impact on the study of the early Renaissance. Features an array of new methodologies for the study of Mantegna and early Renaissance art Critically addresses the question of iconography and “literary” art, as well as the politics of the monographic exhibition Includes translations of two seminal accounts of the artist by Roberto Longhi and Daniel Arasse, key texts not previously available in English Explores the Mantegna’s potentially transformative impact on the study of the early Renaissance

First published in 1997. For this second edition of Art Books: A Basic Bibliography of Monographs on Artists, the vast number of new books published since 1985 was surveyed and evaluated. This has resulted in the selection of 3,395 additional titles. These selections, reflective of the increase in the monographic literature on artists during the last ten years, are evidence of the activities of a larger number of art historians in more countries worldwide, of the increasingly diverse and ambitious exhibition programs of museums whose number has also increased dramatically, and also of a lively international art market and the attendant gallery activities. The selections of the first edition have been reviewed, errors have been corrected and important new editions and reprints have been noted. The second edition contains 278 names of artists not represented in the first edition.

Analyzing the literature on art from the fifteenth and sixteenth centuries, The Spiritual Language of Art explores the complex relationship between visual art and spiritual experiences during the Italian Renaissance. Though scholarly research on these writings has predominantly focused on the influence of classical literature, this study reveals that Renaissance authors consistently discussed art using terms, concepts and metaphors derived from spiritual literature. By examining these texts in the light of medieval sources, greater insight is gained on the spiritual nature of the artist’s process and the reception of art. Offering a close re-readings of many important writers (Alberti, Leonardo, Vasari, etc.), this study deepens our understanding of attitudes toward art and spirituality in the Italian Renaissance.