Professional Documents
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Winckelmann Woelfflin Warburga IDEAL FOR PDF
Winckelmann Woelfflin Warburga IDEAL FOR PDF
1
Kasnije je pojam proiren u geografskom i individualnom smislu.
2
Njegova shema rani stil, visoki stil, kasni stil, postala je kanonskim nainom gledanja na umjetnost svih epoha.
3
Giovanni Battista Piranesi, genijalni talijanski grafiar, arheolog i arhitekt, najslavniji po grafikama posveenim rimskim starinama (Rimske
starine, 1756.).
Winckelmannov povratak Grkoj valja shvatiti slino kao Rousseauov povratak prirodi
kako bi se dolo do onog to predstavlja jezgru ovjekova dostojanstva, harmonije i duhovne
slobode, koja je tijekom vremena oneiena raznim surogatima.
Rippa: Iconologia
4
The statue of the Laocon Group, is sculpture in marble now in the Vatican Museums. The statue is attributed by Pliny the Elder to three sculptors from the
island of Rhodes: Agesander, Athenodoros and Polydorus. It shows the Trojan priest Laocon and his sons being strangled by sea serpents.The statue was
probably originally commissioned for the home of a wealthy Roman. It was unearthed in 1506 near the site of the Domus Aurea of the Emperor Nero (Wikipedija).
5
Ludwig Giesz [Gic] u svojoj Fenomenologiji kia (str. 94 i 104), kae da Umjetniko djelo ne treba uljuljkivati ve, naprotiv da
podbode na krajnju budnost., te da ono (za razliku od kia koji uljuljkuje) uvijek sadri zahtjev: Mora promijeniti svoj ivot..
Sv. Pavao bi rekao: Umjesto Krista zaklinjemo: dajte, pomirite se s Bogom (2 Kor 5,20).
II. Heinrich Wlfflin
(1864. 1945.)
6
Nikad zapravo dokazano.
Sve ono to je bitno za nastanak nekog djela, esto je nemogue iznijeti, jer bi takva
analiza prelazila opseg itave knjige: stoga valja izabrati ono to je za pojedino djelo
karakteristino, te ono to se moe rasvijetliti do kraja.
Ipak, i sva pisana objanjenja ostaju djelomino nepotpuna pred cjelovitou nekog
umjetnikog djela: ve je Burckhardt zamijetio da, kada bi najdublji sadraj, ideju nekog
likovnog djela bilo mogue izraziti rijeima, tada bi umjetnost bila suvina, a sve bi
graevine, skulpture i slike mogle ostati neizgraene, neisklesane i nenaslikane.
..
Tizian: Danaja, (Prado) 1554. Rembrandt: Danaja, (Hermitage) 1636.
17. st. vrijeme poinje mjeriti satom. Dobar primjer prikaza koji kratko traje je
Vermerova Mljekarica. To je tipian kratkotrajni sluajni obris OTVORENA FORMA.
O desnom i lijevom na slici
Kod dia-projekcija koje prate predavanja o umjetnosti, esto se dogaa da dia-pozitiv
valja okrenuti lijevo-desno. Tome je tako ak i kod gotovo posve simetrinih djela. Razlog
tome lei u tome da su likovna djela, slino smjeru pisanja, komponirana da uzlaze tj.
otpoinju na lijevoj strani, a sputaju se na desnoj. Tome je esto tako, premda ne uvijek.
Obzirom da su mnoga djela komponirana na taj nain, njihova se unutarnja logika pri
naopakom reproduciranju esto raspada. (Kao da odjednom u njima prestane djelovati
gravitacija, op. a.)
Grafiari, koji su reproducirali umjetnika djela, esto nisu pazili na problem lijeve i
desne strane. Dapae, ak ni Rembrandt u svojoj mladosti nije na to pazio, pa je vlastite slike
u ulju, u grafici reproducirao s obrnutim stranama (npr. Skidanje s kria iz 1654.). Kasnije je
meutim na taj problem postao izuzetno osjetljiv, i takvo to mu se vie nije dogaalo.
.
Rafael: udesni ribolov KARTON Rafael: udesni ribolov - TAPISERIJA
III. Aby M. Warburg
(1866. 1929.)
Premda su Wlfflin i Warbutg imali istog uitelja Jacoba Burckhardta, Wolfflin je,
pojednostavljeno reeno, istraivao formu, a Warburg sadraj umjetnikog djela.
Obojicu privlai (kao i Winckelmanna) antika i renesansa, ali Warburga ne zanimaju
problemi nastanka ili razvoja stila, niti nutarnje zakonitosti psihologije i razvoja gledanja.
Ne zanimaju ga ni specifinosti stila pojedinog umjetnika ili naroda.
Zanima ga umjetnost kao polje na kojem se simboliki sublimiraju sile kolektivnog
iskustva ovjeka i njegove povijesti u borbi protiv prijeteih sila prirode i zla u ovjeku
samom.
Na pitanje emu slui umjetnost i zato je ovjek stvara, Warburg daje odgovor da
ovjek stvara znakove i slike, jer se pomou njih moe distancirati od vanjskih dojmova i
prevladati strah pred vanjskim svijetom i unutarnjom prirodom. Svi ovjekovi izraaji: geste,
ritualni ples, govor ili slike odraavaju pozitivan ili negativan odnos ovjeka prema svijetu.
Pomou njih ovjek uspostavlja distancu prema najee prijeteoj okolini.Tu distancu
Warburg naziva misaonim prostorom. Na taj se nain stvaranjem misaonog prostora
ovjekov strah pred silama prirode kanalizira u racionalan odmak od stvarnosti.
Socijalizacijom arhetipske geste, rijei i slike, i njihovom trajnom prisutnou u kolektivnoj
svijesti i sjeanju ljudi, nastaju: kultura, religija, umjetnost i filozofija.
Pratilja, ali i protivnica tog misaonog prostora koji omoguuje racionalno reagiranje
civilizacije, jest slikovna magija, koja se oituje u kultnim ritualima, u astrologiji, u
demoniziranom fetiizmu imena bogova i slino. O tome svjedoe W. radovi objavljeni u ovoj
knjizi (Ideal forma simbol). Povijest civilizacije Warburg shvaa kao borbu izmeu
prosvijeene Atene i magijske Aleksandrije.
Warburg u umjetnosti nalazi signale koji izravno upuuju na misaoni prostor u
njegovoj povijesnoj i arhetipskoj dimenziji. Ti se signali nazivaju FORMULE PATOSA. To
su zapravo simboli koji su nastali pretvorbom nagonskih strastvenih gesti u njihov
slikovni ekvivalent. Radi se ponajprije o prikazima antikih mitolokih bia u pokretima
strasti, straha, trijumfa: to su npr. prikazi menada u plesu, razbludnih bakantica, junaka u
borbi, bijegu i slino. Te formule patosa W. slijedi od antike, otkriva ih ponovo u srednjem
vijeku, da bi konano njihovo potpuno uskrsnue dokumentirao u umjetnosti talijanske
renesanse. Warburg dakle traga za povijesnim modulacijama temeljnih ljudskih afekata, i u
tom se traganju neoekivano dodiruje s Wolfflinim: dok Wolfflin traga za unutarumjetnikim
zakonitostima forme, Warburg traga za povijesnim uzrocima, konstantama i mijenama u
stapanju odreenih afekata i odreenih oblika, koje se manifestira u dugome trajanju
simbolikih oblika koji se nazivaju formule patosa.
Svojom metodom (Warburgova metoda! op. a) koja u povijesnoumjetniko
istraivanje ukljuuje najrazliitije kulturno-povijesne discipline i njihove rezultate, Warburg
je revolucionarno proirio podruje istraivanja povijesti umjetnosti. Zahvaljujui njegovu
poimanju forme kao simbola, kojem je Erwin Panofsky kasnije dao sistematiniji kostur,
povijest umjetnosti je postala kulturoloka znanost, koja produbljuje nae spoznaje o
mentalitetu i svjetonazoru odreenoga vremena i sredine.
Pored istraivanja misaonog prostora, Warburgu je jednako vano bilo i prouavanje
i dokumentiranje borbe izmeu humanog i demonskog, te racionalnog i magijskog tijekom
povijesti. U ovoj knjizi objavljeni W. radovi odlino svjedoe o tome: npr. rad o firentinskom
portretizmu kasnog quattrocenta (15. st.), u kojem se prati kako racionalni duh firentinaca
polako svladava pogansku, idolatrijsku stranu svojeg srednjevjekovnoga mentaliteta.
Warburgova ikonologija, kako svoju metodu on sam naziva u spisu o freskama u
palai Schifanoia, otvorila je nove aspekte u prouavanju povijesti kulture vezane za
znaensku dimenziju forme, koju on prouava interdisciplinarnim znanstvenim postupkom.
Warburg dakle gleda suprotno od Wolfflina: simptome pomaka u kulturnoj svijesti
odreenog vremena on (Warburg) trai u pojedinostima prikaza, dok Wolfflin osnovne
pojmove definira iz cjeline kompozicije. Njihove se metode meutim NE iskljuuju, i obje su
uvelike odredila daljnji tijek znanstvene povijesti umjetnosti.
Warburgov utjecaj nije ostao samo na djelovanju njegove metode, nego je uvelike bio
noen i putem njegove biblioteke koju je oko 1900. osnovao u Hamburgu, a koje je 1933.
preseljena u London. Ona je okupila niz velikih povjesniara umjetnosti, te je i danas
najuglednija institucija te vrste u svijetu.
Warburgovo uivljavanje u predmet svojeg istraivanja konkretno u podruje
demonologije i magije, te strahote 1. svjetskog rata koji je zapljusnuo Europu, rezultirali su
njegovom tekom ivanom boleu, zbog koje je 6 godina proveo u senatoriju. Ipak, ili ba
zbog toga, Warburg je postao kultna linost novije povijesti umjetnosti.
Albrecht Drer: Orfejeva smrt A. Drer: Velika ljubomora (cca 1498.)
Antiki nauk o bogovima naao je pak put svojeg ouvanja do renesanse preko
srednjevjekovnih mitografa zapadne Europe, kao i astrologa i njihove prakse. U panjolskim
oslikanim rukopisima iz arapskih su prijevoda uskrsnuli grki autori koji su hermetiki
udotvornu ili proroansku astrologiju Alekasndrije uinili fatalnim opom dobrom Europe.
O tome svjedoe i slike mjeseci u Palazzo Schifanoia u Ferrari, njih 7 od 12, ponovo
otkrivenih nakon skidanja vapnenoga premaza 1840. godine.
Slika svakog mjeseca sastoji se od triju slikovnih ploha sa samostalnim prostorima i
figurama visokim otprilike pola prirodne veliine.
Na najvioj plohi voze se bogovi u trijumfalnim kolima.
Dolje je prikazan svakodnevni ivot na dvoru vojvode Borsa, od dravnih poslova, do
odlaska u lov.
Srednja traka pripada astralnom svijetu bogova: o tome govori ve zodijakalni znak
koji se pojavljuje usred plohe, okruen s po 3 zagonetna lika. Komplicirana i fanstasina
simbolika tih likova, opirala se do sada svim pokuajima tumaenja. Radi se, vidjet emo, o
simbolima fiksnih zvijezda, koji su u tisuljetnom lutanju od Grke kroz Malu Aziju, Egipat,
Mezopotamiju, Arabiju i panjolsku izgubili mnogo od jasnoe svojeg grkog obrisa.
Izvorna astrologija tumaila je utjecaj zvijezda na ljudski ivot na temelju stvarnoga
promatranja: u srednjem vijeku ona je meutim svedena na fetiizam imena projeciranih u
budunost, to je sluaj i s freskama u Palazzo Schifanoia.
Warburg u svojoj studiji interpretira samo oujak, travanj i srpanj, a u njima samo 2
gornja registra koji se odnose na prikaze bogova.
Oujak
Onome tko se rodio u oujku, smatralo se, obzirom da je roen pod znakom ovna,
predstoji da postane tkalac. Takav naivan i nerazuman nain zakljuivanja drao je ljude koji
su vjerovali u astrologiju tisuama godina, sve do danas.
Na najvioj traci slika u Ferrari, koja prikazuje povorku bogova, sudjelovalo je vie
razliitih umjetnika. Jedno sauvano pismo iz 1470. svjedoi da je slike za oujak, travanj i
svibanj sainio Francesco Cosa. U mjesecu oujku, on je prikazao Atenu s Gorgonom na
prsima i kopljem u ruci (aluzija na rat tj. Mart(s)-a?, op. a.) na kolima koja vuku jednorozi,
okruenu lijenicima, pjesnicima i juristima, dok su desno od nje ferarske ene koje se bave
runim radom i time ostvaruju proroanstvo za roene u oujku, mjesecu ovna, da e se te
osobe baviti runim radom vunom i tkanjem.
Portretizam i firentinsko graanstvo
Giotto je 1317. ukrasio kapelu Bardi u firentinskoj crkvi Sta Croce prizorima iz ivota
sv Franje. Jedna od fresaka prikazuje papinu potvrdu pravila franjevakog reda. Sv. Franjo
klei s redovnicima, i iz ruku pape na prijestolju prima potvreno pravilo: samo su 2 bradata
lika u bonim brodovima predstavnici vjernikoga puka.
160 godina kasnije, oko 1480., firentinski je trgovac Feancesco Sasetti dao Domenicu
Girlandaiu i njegovoj radionici istu narudbu, naime, da oslikaju grobnu kapelu njegove
obitelji u crkvi Sta Trinita sa 6 fresaka iz ciklusa o sv. Franji, meu kojima je bila i ona s
motivom potvrde pravila franjevakoga reda.
Giotto: Potvrivanje pravila franjevakog reda, 1317. Ghirlandaio: Potvrivanje pravila franjevakog reda, 1480.
7
To su Bardi inili, vjerojatno time svjesno prkosei Isusovim rijeima: Prije e deva proi kroz uicu od igle, nego bogata
u kraljevstvo nebesko. (Matej 19:24). op. a.).
***DODATAK***
Aby Warburg Wikipedija
Aby Warburg
Abraham Moritz Warburg, known as Aby Warburg, (June 13, 1866 October 26, 1929)
was an art historian and cultural theorist who founded a private Library for Cultural Studies,
the Kulturwisenschaftliche Bibliothek Warburg, later Warburg Institute. At the heart of his
research was the legacy of the Classical World in the most varied areas of western culture
through to the Renaissance.
[edit] Life
Aby Warburg was born in Hamburg into the Warburg family of German Jewish bankers. His
ancestors had come to Germany from Italy in the 17th century and settled in the town of
Warburg in Westphalia, taking on the towns name as their family name. In the 18th century
the Warburgs moved to Altona near Hamburg. Two brothers Warburg founded the banking
firm M. M. Warburg & Co in Hamburg, which today again has an office there. Aby Warburg
was the first of seven children born to Moritz Warburg, director of the Hamburg bank, and his
wife Charlotte, ne Oppenheim. Aby Warburg showed an early interest in literature and
history and the second eldest son, Max Warburg went into the Hamburg bank, younger
brothers Paul and Felix also entered banking. Max Warburg established the Warburg family
bank as a "global player".
[edit] Studies
Primavera
In 1886 Warburg began his study of art history, history and archaeology in Bonn and attended
the lectures on the history of religion by Hermann Usener, those on cultural history by Karl
Lamprecht and on art history by Carl Justi. He continued his studies in Munich and with
Hubert Janitschek in Strasbourg, completing under him his dissertation on Botticellis
paintings The Birth of Venus and Primavera.
From 1888 to 1889 he studied the sources of these pictures at the Kunsthistorisches Institut in
Florence. He was now interested in applying the methods of natural science to the human
sciences. The dissertation was completed in 1892 and printed in 1893. Warburgs study
introduced into art history a new method, that of iconography or iconology, later developed
by Erwin Panofsky. After receiving his doctorate Warburg studied for two semesters at the
Medical Faculty of the University of Berlin, where he attended lectures on psychology.
During this period he undertook a further trip to Florence.
Paul Warburg married Nina Loeb, daughter of Salomon Loeb in New York late in 1895 and
Aby Warburg used the occasion to travel. His long American journey took him to Colorado in
winter, to New Mexico and then to Pasadena and Mount Lowe. He met the San Francisco
boheme Les Jeunes around Gelett Burgess and then went back to the Pueblos in spring, to the
Hopi and Zuni. Before going west he had met experienced anthropologists James Mooney and
Frank Hamilton Cushing at the Smithsonian Institution. Cushing had lived for years with the
Zuni in New Mexico and fascinated Warburg wanted to see the Pueblos for himself. First stop
in the west was Mesa Verde to see the Anasazi cliff dwellings and then he went from Pueblo
town to Spanish town, to Cochiti and the Palace Hotel in Santa Fe, to Albuquerque and
Acoma, Laguna and San Ildefonso, where he photographed an Antilope dance. In Cochiti
Warburg spoke to a priest and his son and received a cosmological drawing with a snake at its
center. The Hopi of Arizona were already famous for their snake dance and although April
was too early in the year to see this tourist attraction, the time he spent with the Hopi was a
most important part of his long journey. Warburg was fascinated with their still secluded
culture, their architecture, ritual, their masks and their ages old abstract painting on pottery
Nampeyo had recently revived. Mennonite missionary Heinrich R. Voth shared his
knowledge of Hopi religion.[2] Voth and Warburg saw a Hemis Kachina dance complete with
obscene clowning. Thanks to Voth he could also observe the preparations for this end-of-
winter ceremony. The most famous photo of the trip shows Warburg holding a half naked
dancer resting. Another snapshot is of Warburg wearing a Kachina dancer' s mask. In New
York the social life of the Schiffs and Loebs seemed empty and futile, and Warburg was very
impressed with the dead seriousness of Hopi ritual. Writing up his field notes for a now
famous lecture at the Kreuzlingen sanatorium Warburg stressed the kinship of religious
thinking in Athens and Oraibi. Ancient Greece had its animal cults and dangerous rites. It and
Italy in the Renaissance were not the safe places the complacent bermensch on holiday in
Florence sought. Harmony and perfection only hide terrible conflict and rationality is always
in danger of deep seated irrationality.
[edit] Florence
Birth of St Mary in Santa Maria Novella in Firenze by Domenico Ghirlandaio
In 1897 Warburg married, against his fathers will, the painter and sculptor Mary Hertz,
daughter of a Hamburg senator and member of the Synod of the Evangelical-Lutheran Church
in Hamburg. The couple had three children: Marietta (18991973), Max Adolph (19021974)
and Frede C. Warburg (19042004). In 1898 Warburg and his wife took up residence in
Florence. While Warburg was repeatedly plagued by depression, the couple enjoyed a lively
social life. Among their Florentine circle could be counted the sculptor Adolf von Hildebrand,
the writer Isolde Kurz, the English architect and antiquary Herbert Horne, the Dutch
Germanist Andr Jolles and the Belgian art historian Jacques Mesnil. The most famous
Renaissance specialist of the time, the American Bernard Berenson, was likewise in Florence
at this period. Warburg, for his part, renounced all sentimental aestheticism, and in his
writings criticised a vulgarised idealisation of an individualism that had been imputed to the
Renaissance in the work of Jacob Burckhardt.
During his years in Florence Warburg investigated the living conditions and business
transactions of Renaissance artists and their patrons as well as, more specifically, the
economic situation in the Florence of the early Renaissance and the problems of the transition
from the Middle Ages to the early Renaissance. A further product of his Florentine period was
his series of lectures on Leonardo da Vinci, held in 1899 at the Kunsthalle in Hamburg. In his
lectures he discussed Leonardos study of medieval bestiaries as well as his engagement with
the classical theory of proportion of Vitruvius. He also occupied himself with Botticellis
engagement with the Ancients evident in the representation of the clothing of figures.
Feminine clothing takes on a symbolic meaning in Warburgs famous essay, inspired by
discussions with Jolles, on the nymphs and the figure of the Virgin in Domenico
Ghirlandaios fresco in Santa Maria Novella in Florence. The contrast evident in the painting
between the constricting dress of the matrons and the lightly dressed, quick-footed Virgin
serves as an illustration of the virulent discussion around 1900 concerning the liberation of
female clothing from the standards of propriety imposed by a reactionary bourgeoisie.
In 1902 the family returned to Hamburg, and Warburg presented the findings of his Florentine
research in a series of lectures, but at first did not take on a professorship or any other
academic position. He rejected a call to a professorship at the University of Halle in 1912. He
became a member of the board of the Vlkerkundemuseum, with his brother Max sponsored
the foundation of the "Hamburger wissenschatflichen Stiftung" (1907) and the foundation of a
university in Hamburg, which succeeded in 1919, and at which he took up a professorship. At
this period signs of a mental illness were present which affected his activities as a researcher
and teacher.
He suffered from depression and symptoms of schizophrenia, and was hospitalized in Ludwig
Binswanger's neurological clinic in Kreuzlingen, Switzerland in 1921. After his release from
Binswanger's clinic in 1924, Warburg held occasional lectures and seminars between 1925
and 1929, which took place in a private circle or in his library.[3]
Jean Seznec
[edit] References
[edit] Bibliography
[edit] Writings
Das Schlangenritual. Ein Reisebericht. Mit einem Nachwort von Ulrich Raulff. Berlin 1988.
Die Erneuerung der heidnischen Antike. Beitrge zur Geschichte der europischen Literatur. Hrsg. von Horst Bredekamp und M. Diers. Bnde.
[1932]. Berlin 1998.
Der Bilderatlas MNEMOSYNE. Hrsg. von Marfred Warnke u. C. Brink. Berlin 2000.
Gesammelte Schriften (Studienausgabe), Berlin: Akademie-Verlag, 1998
[edit] Literature
Bibliographies
Dieter Wuttke: Aby-M.-Warburg-Bibliographie 1866 bis 1995. Werk und Wirkung; mit Annotationen. Baden-Baden: Koerner 1998. ISBN 3-87320-
163-1
Biographies
Ernst H. Gombrich: Aby Warburg. Neuausgabe Hamburg 2006. (PDF, 2.014 KB)
Bernd Roeck: Der junge Aby Warburg. Mnchen 1997.
Carl Georg Heise: Persnliche Erinnerungen an Aby Warburg. Hrsg. und kommentiert von Bjrn Biester und Hans-Michael Schfer (Gratia.
Bamberger Schriften zur Renaissanceforschung 43). Wiesbaden: Harrassowitz, 2005.
Mark A. Russell: Between Tradition and Modernity: Aby Warburg and the Public Purposes of Art in Hamburg, 1896-1918. Berghahn Books. New
York and Oxford 2007.
Karen Michels: Aby Warburg Im Bannkreis der Ideen. C.H. Beck. Mnchen 2007.
Monographs
S. Ferreti: Cassirer, Panofsky and Warburg: Symbol, Art and History. London, New Haven 1989.
Horst Bredekamp, Michael Diers, Charlotte Schoell-Glass (Hrsg.): Aby Warburg. Akten des internat. Symposiums Hamburg 1990. Weinheim 1991.
P. Schmidt: Aby Warburg und die Ikonologie. Mit e. Anhang unbekannter Quellen zur Geschichte der Internat. Gesellschaft fr ikonographische
Studien von D. Wuttke. 2. Aufl. Wiesbaden 1993.
Charlotte Schoell-Glass, Aby Warburg und der Antisemitismus. Kulturwissenschaft als Geistespolitik. Fischer Taschenbuch, Frankfurt am Main
1998. ISBN 3-596-14076-5
Georges Didi-Huberman, L'image survivante: histoire de l'art et temps des fantmes selon Aby Warburg. Les d. de Minuit, Paris 2002. ISBN 2-
7073-1772-1
Hans-Michael Schfer: Die kulturwissenschaftliche Bibliothek Warburg. Geschichte und Persnlichkeit der Bibliothek Warburg mit
Bercksichtigung der Bibliothekslandschaft und der Stadtsituation der Freien u. Hansestadt Hamburg zu Beginn des 20. Jahrhunderts. Berlin 2003.
Michaud, Phillippe-Alain (2004). Aby Warburg and the Image in Motion. Zone Books. ISBN 978-1-890951-40-5.
Ludwig Binswanger: Aby Warburg: La guarigione infinita. Storia clinica di Aby Warburg. A cura di Davide Stimilli. Vicenza 2005 (auf deutsch:
Die unendliche Heilung. Aby Warburgs Krankengeschichte, Zrich/Berlin: diaphanes, 2007, erscheint demnchst).
Photographs at the Frontier, Nicholas Mann et alii eds., London 1990
Cora Bender, Thomas Hensel, Erhard Schttpelz (Hrsg.): Schlangenritual. Der Transfer der Wissensformen vom Tsu'ti'kive der Hopi bis zu Aby
Warburgs Kreuzlinger Vortrag. 2007. Akademie Verlag, Berlin. ISBN 978-3-05-004203-9
Wolfgang Bock: Urbild und magische Hlle.Aby Warburgs Theorie der Astrologie, in: Bock: Astrologie und Aufklrung. ber modernen
Aberglauben, Stuttgart: Metzler 1995, pp. 265254
Wolfgang Bock: Verborgene Himmelslichter. Sterne als messianische Orientierung. Benjamin, Warburg, in: Bock: Walter Benjamin. Die Rettung
der Nacht. Sterne, Melancholie und Messianismus, Bielefeld: Aisthesis, 2000, pp. 195218
Summary of writings
Warburg, Aby M. (18661929) at www.astro.uni-bonn.de
Forum on Warburgs research and Internet
engramma, an italian journal for Warburgian studies
Warburg Institute
Warburg, Aby. in the Dictionary of Art Historians Lee Sorensen, ed.