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Numerous scholars explore the moral, aesthetic, and political outcomes of the Holocuast from the perspectives of various academic backgrounds, including: art, literature, political science, education and history.
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As a master of realism, Jerome Witkin illustrates in his art the moral plight of everyday lives. His most complex and critically acclaimed works—intense, often disturbing scenes of the Holocaust—have earned him a growing international audience. This second edition of Life Lessons incorporates material from the past decade, including ten of his most important and provocative paintings. It brings the viewer in intimate contact with the dense interior landscapes of both people and places. Often regarded as belonging to an artistic pantheon including the work of Lucien Freud, Manet, Ingres, Goya, and Courbet, Witkin's paintings range from moody urban landscapes and penetrating portraits to intimate figure studies and vivid, psychologically charged tableaux, frequently referencing seminal moments in history. Witkin's newer work includes·an enormous six-panel exploration of Dachau's 1945 liberation (Entering Darkness, 2001)—his culmination of a twenty-year series on the Holocaust, regarded by critics as among the most compelling of paintings made on the subject.
"As a master of realism, Jerome Witkin illustrates in his art the moral plight of everyday lives. His most complex and critically acclaimed works - intense, often disturbing scenes of the Holocaust - have earned him a growing international audience." "Through the "virtues of descriptive vividness and accuracy," as Kenneth Baker writes in his Foreword, Sherry Chayat elucidates Witkin's success in almost single-handedly returning to the realm of painting those subjects that are powerfully universal as well as intensely personal. Witkin believes that this is his domain as a painter, as it was for artists like Goya and Eakins." "Mortal Sin: In the Confession of J. Robert Oppenheimer; Death as an...
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A Gift from the Heart documents in its entirety what is arguably one of the finest private collections of American art in the country. Much of the book comprises thematic essays written by invited scholars who consider the broader sociohistorical context of American art and culture as they delve into the particulars of the collection.
Pentecostals have not sufficiently worked out a distinctively Pentecostal philosophy of art and aesthetics. In Pentecostal Aesthetics: Theological Reflections in a Pentecostal Philosophy of Art and Aesthetics, with a foreword by Amos Yong, Steven Félix-Jäger corrects this by reflecting theologically on art and aesthetics from a global Pentecostal perspective, particularly through a pneumatic Pentecostal lens. Félix-Jäger contends that a Pentecostal philosophy of art and aesthetics must comply with the global, experiential, and pneumatocentric nature of the Pentecostal movement. Such a philosophy can be ontologically grounded in a relativistic theory of art. Theological reflections concerning the nature and purpose of art must then be sensitive to the ontological foundations secured thereof. In this fashion, Pentecostals can gain ample insight about the Spirit’s work in today’s contemporary artworld.
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