Author profile

David Freedberg

David Freedberg is an art historian whose books examine how people respond to images, from devotion and desire to censorship and destruction.

1 published book 0 published articles

About David Freedberg

David Freedberg is a South African-born art historian and the Pierre Matisse Professor Emeritus at Columbia University. Educated at Yale and Oxford, he has worked across Dutch and Flemish art, seventeenth-century Italian and French art, and the history of science. He has also directed Columbia’s Italian Academy for Advanced Studies in America and served as director of the Warburg Institute.

His writing asks what images do to people, and what people do to images. Psychological and bodily responses are central: fear, desire, empathy, worship, shame and the urge to destroy. This approach connects art history with anthropology, psychology and, in his later research, cognitive neuroscience. His studies of iconoclasm and censorship return repeatedly to the charged relationship between representation and belief.

The Power of Images: Studies in the History and Theory of Response, published in 1989, is his defining book. Other notable works include Dutch Landscape Prints of the Seventeenth Century and The Eye of the Lynx, an account of art, observation and natural history among Galileo’s intellectual circle. Freedberg is a fellow of both the American Academy of Arts and Sciences and the American Philosophical Society.

Begin with The Power of Images. It offers the clearest entry into his central argument: images cannot be understood solely through style, subject or historical setting; the feelings and actions they provoke also belong to their history.

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The Power of Images

Why do people pray before images, touch them, fear them, censor them, attack them, or respond to them sexually? David Freedberg argues that such behavior is not a marginal residue of superstition but evidence of a fundamental feature of visual experience: viewers frequently react to representations as though the depicted person or power were somehow present. Drawing on material from classical antiquity, Christianity, European popular devotion, legal punishment, magic, erotic art, and iconoclasm, he shifts attention from style and attribution to what images cause people to feel and do. Pilgrimage objects, votive offerings, effigies, visions, wax figures, and celebrated paintings consequently belong to one history of response. The book challenges the disciplinary boundary between “high art” and supposedly crude or irrational image use, proposing that embarrassment and aesthetic convention often conceal the bodily, emotional, and behavioral force of seeing.

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