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Italo-Byzantine art will be considered as background to the early or ‘proto’ Renaissance at a time when Italy was a focus of stylistic cross-currents from South, East and Northern Europe.
Canons of taste and value in other media, such as literature, art and music, have been challenged in recent decades by proponents of sexual and ethnic equality.
The English Reformation – unlike many of the other Reformations convulsing sixteenth-century Europe – was at heart more about politics and law than about religion.
For nearly seventy years, what might be called ‘the canon’ of greatest films has been arbitrated by an international poll of critics delivering a ‘ten best’ list every decade, published in the BFI’s Sight & Sound.
Most English people initially saw the Reformation as an unexpected catastrophe, wrenching their religious lives out of shape, and stripping their communities of resources they had naively believed belonged to them.
The Brothers Grimm’s tale of Snow White has been retold dozens of times in print and the cinema over the past two centuries. A central character is the Evil Queen, Snow White’s malevolent stepmother, who tries to kill her with the help of the occult.
Air pollution, the usefulness of trees, ideas for a green belt are not concerns we associate with the 1600s. But John Evelyn, writer, diarist and gardener, was unusual. His thinking in Fumifugium (1661) about air quality, and Sylva (1664) about trees, seems astonishingly close to our own today.
How does fiction make itself seem like fact? Professor John Mullan begins where novels begin: with Defoe’s Robinson Crusoe, which showed every novel that followed how to make a ‘strange surprising’ story seem entirely ‘probable’ (the word that eighteenth-century pioneers of fiction liked t