Book contents
- What is “Islamic” Art?
- What is “Islamic” Art?
- Copyright page
- Epigraph
- Contents
- Figures
- Color Plates
- Preface
- Note on Transcultural Communication
- Introduction From Islamic Art to Perceptual Culture
- 1 The Islamic Image
- Chapter 2 Seeing with the Ear
- Chapter 3 The Insufficient Image
- Chapter 4 Seeing with the Heart
- Chapter 5 Seeing through the Mirror
- Chapter 6 Deceiving Deception
- Chapter 7 The Transcendent Image
- Chapter 8 The Transgressive Image
- Chapter 9 Mimetic Geometries
- Chapter 10 Perspectives on Perspective
- Conclusion Out of Perspective
- References
- Index
- Plate Section (PDF Only)
Chapter 5 - Seeing through the Mirror
Published online by Cambridge University Press: 27 September 2019
- What is “Islamic” Art?
- What is “Islamic” Art?
- Copyright page
- Epigraph
- Contents
- Figures
- Color Plates
- Preface
- Note on Transcultural Communication
- Introduction From Islamic Art to Perceptual Culture
- 1 The Islamic Image
- Chapter 2 Seeing with the Ear
- Chapter 3 The Insufficient Image
- Chapter 4 Seeing with the Heart
- Chapter 5 Seeing through the Mirror
- Chapter 6 Deceiving Deception
- Chapter 7 The Transcendent Image
- Chapter 8 The Transgressive Image
- Chapter 9 Mimetic Geometries
- Chapter 10 Perspectives on Perspective
- Conclusion Out of Perspective
- References
- Index
- Plate Section (PDF Only)
Summary
Chapter 5 traces the heart as a polished mirror in transformations of the story of the competition of the artists as told by al-Ghazali and retold by Nizami, Rumi, and ibn Khaldun. Following the episteme of inward mimesis established in earlier chapters, the story reveals reflection as an enhancement of representation rather than through the model of deception common to modern interpretations of Platonic thought under the influence of biblical image prohibitions. The parable reflects insights suggestive of Platonic and Buddhist sources. Tropes of the heart and the curtain, metaphors for the heart and revelation, persist in later poetic renditions by Nizami and Rumi. They add the figure of Mani, mentioned already in Firdausi’s Shahnameh, to the story, elaborated through the thought of Suhrawardi and ibn Arabi. Ibn Khaldun reprises the tale to compare science and mysticism as paths to knowledge. The story reflects a relationship with the image not founded in prohibition so much as in its utility as a vehicle of transcendence. Far from the modern assertion of latent secularism in epic poetry and underlying representational painting, the cultural and religious aspects of Islam emerge as indivisible as a reflection and its mirror.
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- Information
- What is 'Islamic' Art?Between Religion and Perception, pp. 131 - 158Publisher: Cambridge University PressPrint publication year: 2019