The Sacred Image and Florentine Religious Experience…..

Here are Sally’s Questions:
1) Why does Trexler value the study of religious behavior? How can this emphasis on the anthropology of religious art and the psychology of art audiences in the religious world help our understanding of the Renaissance?

2) How does Trexler write about assumption limiting our understanding of the religious image-faithful in the periods discussed? What assumptions should be avoided? What assumptions does Trexler make himself about the Italian religious population?

3) Discuss the way the Nostra Dama of Impruneta is used as an example to show the interaction between image and supplicant. How does the manipulation or altering of legal codes reflect the changing value of the religious image? Does the value of the religious image change at all over time based on the change in legal language?

4) Of the effects of the appearance of the Nostra Dama of Impruneta, why does Trexler discuss psychological positivity? How was she used or could she be used in that way? What was the benefit of her presence in that respect? Why is this even important as it pertains to holy/sacred/important art in Florence.

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One response

  1. I liked our discussion about Nostra Dama and the relationship between the wealthy and the poor in Impruneta. It’s interesting (and terrible) how the wealthy used their control over the image of Nostra Dama to manipulate the poor. The question about psychological positivity reminded me of the Marx quote, “Religion is the opiate of the masses.”

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