Della pittura (also known in Latin as De Pictura) relied on the study classical optics to approach the perspective in artistic and architectural representations. Alberti was well-versed in the sciences of his age. His knowledge of optics was connected to the tradition of the Kitab al-manazir (The Optics; De aspectibus) of the Arab polymath Alhazen (Ibn al-Haytham, d. ), which was transmitted by Franciscan optical workshops of the thirteenth-century Perspectivae traditions of scholars such as Roger Bacon, John Peckham, and Witelo (similar influences are also traceable in the third commentary of Lorenzo Ghiberti, Commentario terzo).Nader El-Bizri, "A Philosophical Perspective on Alhazen’s Optics", Arabic Sciences and Philosophy, vol. 15, issue 2 (2005), pp. 189–218 (Cambridge University Press). thumb|English title page of the first edition of Giacomo Leoni's translation of Alberti's De Re Aedificatoria (1452) - the book is bilingual, with the Italian version being printed on the left and the English version printed on the right In both Della pittura and De statua, Alberti stressed that "all steps of learning should be sought from nature". The ultimate aim of an artist is to imitate nature. Painters and sculptors strive "through by different skills, at the same goal, namely that as nearly as possible the work they have undertaken shall appear to the observer to be similar to the real objects of nature". However, Alberti did not mean that artists should imitate nature objectively, as it is, but the artist should be especially attentive to beauty, "for in painting beauty is as pleasing as it is necessary". The work of art is, according to Alberti, so constructed that it is impossible to take anything away from it or to add anything to it, without impairing the beauty of the whole. Beauty was for Alberti "the harmony of all parts in relation to one another," and subsequently "this concord is realized in a particular number, proportion, and arrangement demanded by harmony". Alberti's thoughts on harmony were not new—they could be traced back to Pythagoras—but he set them in a fresh context, which fit in well with the contemporary aesthetic discourse.
Della pittura (also known in Latin as De Pictura) relied on the study classical optics to approach the perspective in artistic and architectural representations. Alberti was well-versed in the sciences of his age. His knowledge of optics was connected to the tradition of the Kitab al-manazir (The Optics; De aspectibus) of the Arab polymath Alhazen (Ibn al-Haytham, d. ), which was transmitted by Franciscan optical workshops of the thirteenth-century Perspectivae traditions of scholars such as Roger Bacon, John Peckham, and Witelo (similar influences are also traceable in the third commentary of Lorenzo Ghiberti, Commentario terzo).Nader El-Bizri, "A Philosophical Perspective on Alhazen’s Optics" Arabic Sciences and Philosophy, vol. 15, issue 2 (2005), pp. 189–218 (Cambridge University Press). thumb|English title page of the first edition of Giacomo Leoni's translation of Alberti's De Re Aedificatoria (1452) - the book is bilingual, with the Italian version being printed on the left and the English version printed on the right In both Della pittura and De statua, Alberti stressed that "all steps of learning should be sought from nature". The ultimate aim of an artist is to imitate nature. Painters and sculptors strive "through by different skills, at the same goal, namely that as nearly as possible the work they have undertaken shall appear to the observer to be similar to the real objects of nature". However, Alberti did not mean that artists should imitate nature objectively, as it is, but the artist should be especially attentive to beauty, "for in painting beauty is as pleasing as it is necessary". The work of art is, according to Alberti, so constructed that it is impossible to take anything away from it or to add anything to it, without impairing the beauty of the whole. Beauty was for Alberti "the harmony of all parts in relation to one another," and subsequently "this concord is realized in a particular number, proportion, and arrangement demanded by harmony". Alberti's thoughts on harmony were not new—they could be traced back to Pythagoras—but he set them in a fresh context, which fit in well with the contemporary aesthetic discourse.