A SCHOLARLY BOOK REPOSITORY61 start with A start with A
Foucault analyzes the practices of self-examination and confession in Greco-Roman antiquity and in the first centuries of Christianity in order to highlight a radical transformation from the ancient Delphic principle of “know thyself” to the monastic precept of “confess all of your thoughts to your spiritual guide.” His aim in doing so is to retrace the genealogy of the modern subject, which is inextricably tied to the emergence of the “hermeneutics of the self”—the necessity to explore one’s own thoughts and feelings and to confess them to a spiritual director—in early Christianity. According to Foucault, since some features of this Christian hermeneutics of the subject still determine our contemporary “gnoseologic” self, then the genealogy of the modern subject is both an ethical and a political enterprise, aiming to show that the “self” is nothing but the historical correlate of a series of technologies built into our history. Thus, from Foucault’s perspective, our main problem today is not to discover what “the self” is, but to try to analyze and change these technologies in order to change its form.
Hartley describes how modern theory from Kant through Lacan attempts to come to terms with the sublime limits of representation and how ideas developed with the Marxist tradition—such as Marx’s theory of value, Althusser’s theory of structural causality, or Zizek’s theory of ideological enjoyment—can be seen as variants of the sublime object. Representation, he argues, is ultimately a political problem. Whether that problem be a Marxist representation of global capitalism, a deconstructive representation of subaltern women, or a Chicano self-representation opposing Anglo-American images of Mexican Americans, it is only through this grappling with the negative, Hartley explains, that a Marxist theory of postmodernism can begin to address the challenges of global capitalism and resurgent imperialism.
Published by the Newark Museum. Distributed worldwide by Rutgers University Press.
“After twenty-eight years of desire and determination, I have visited Africa, the land of my forefathers.” So wrote Lida Clanton Broner (1895–1982), an African American housekeeper and hairstylist from Newark, New Jersey, upon her return from an extraordinary nine-month journey to South Africa in 1938. This epic trip was motivated not only by Broner’s sense of ancestral heritage, but also a grassroots resolve to connect the socio-political concerns of African Americans with those of black South Africans under the segregationist policies of the time. During her travels, this woman of modest means circulated among South Africa’s Black intellectual elite, including many leaders of South Africa’s freedom struggle. Her lectures at Black schools on “race consciousness and race pride” had a decidedly political bent, even as she was presented as an “American beauty specialist.”
How did Broner—a working class mother—come to be a globally connected activist? What were her experiences as an African American woman in segregated South Africa and how did she further her work after her return? Broner’s remarkable story is the subject of this book, which draws upon a deep visual and documentary record now held in the collection of the Newark Museum of Art. This extraordinary archive includes more than one hundred and fifty objects, ranging from beadwork and pottery to mission school crafts, acquired by Broner in South Africa, along with her diary, correspondence, scrapbooks, and hundreds of photographs with handwritten notations.
In their radical singularity, these essays reveal the inalienable alterity at the heart of Levinas's ethics. At the same time, each essay remains open to the others, and to the perspectives and positions they advocate. Thus the volume, in its quality and diversity, enacts an authentic encounter with Levinas's thought, embodying an intellectual ethics by virtue of its style. Bringing together contributions from philosophy, theology, literary theory, gender studies, and political theory, this book offers a deeper and more thorough encounter with Levinas's ethics than any yet written.
Adolf Dehn (1895–1968), American painter in multimedia and acclaimed master lithographer, left his Minnesota hometown after formal training at the Minneapolis Art Institute to study at the Art Students League in New York. He toured Europe in the early 1920s, quickly acclimating to the continental lifestyle and adeptly depicting its nuances and idiosyncrasies with prolific lithographs and sketches. His critical and satirical renderings of the political movements, social conventions, and governmental policies in post-World War I Europe during "Le Crazy Years" gave the Midwestern artist ample material for his growing body of work.
Sailing back to the United States in 1929, Dehn survived the Great Depression with commercial artwork and contributions to popular magazines such as The New Yorker, Vogue, and Vanity Fair. His clever drawings that reflected the Jazz Age's culture and fashionable society made him a favorite of Frank Crowninshield, Vanity Fair's renowned editor.
During this time, while Dehn captured the heyday of Manhattan's burlesque theaters, lively Harlem nightclubs, impressive skyline, and busy harbor, he was continuously drawn to Central Park—his predilection for the city's magnificent green space was a sustaining source of inspiration and subject matter. Adolf Dehn: Midcentury Manhattan candidly examines the life and work of this exceptional, adventurous, and intrepid artist as he moved skillfully and capably between lithography, ink-wash drawings, gouache, casein painting, and watercolors. Combining numerous vintage photographs with newly discovered, Manhattan-inspired prints and drawings from the collections of, among others, the Whitney Museum of American Art, MoMA, and The Metropolitan Mesuem of Art, Adolf Dehn: Midcentury Manhattan traces how Dehn's art reflected the spirit, pulse, and uniquely American tonalities of The City of Dreams.
From Kant to Kierkegaard, from Hegel to Heidegger, continental philosophers have indelibly shaped the trajectory of Western thought since the eighteenth century. Although much has been written about these monumental thinkers, students and scholars lack a definitive guide to the entire scope of the continental tradition. The most comprehensive reference work to date, this eight-volume History of Continental Philosophy will both encapsulate the subject and reorient our understanding of it. Beginning with an overview of Kant’s philosophy and its initial reception, the History traces the evolution of continental philosophy through major figures as well as movements such as existentialism, phenomenology, hermeneutics, and poststructuralism. The final volume outlines the current state of the field, bringing the work of both historical and modern thinkers to bear on such contemporary topics as feminism, globalization, and the environment. Throughout, the volumes examine important philosophical figures and developments in their historical, political, and cultural contexts.
The first reference of its kind, A History of Continental Philosophy has been written and edited by internationally recognized experts with a commitment to explaining complex thinkers, texts, and movements in rigorous yet jargon-free essays suitable for both undergraduates and seasoned specialists. These volumes also elucidate ongoing debates about the nature of continental and analytic philosophy, surveying the distinctive, sometimes overlapping characteristics and approaches of each tradition. Featuring helpful overviews of major topics and plotting road maps to their underlying contexts, A History of Continental Philosophy is destined to be the resource of first and last resort for students and scholars alike.
To illustrate these destructive consequences, Napier likens the current craze for embracing diversity and the use of politically correct speech to a cultural potluck to which we each bring different dishes, but at which no one can eat unless they abide by the same rules. Similarly, loaning money to developing nations serves as a tool both to make the peoples in those nations more like us and to maintain them in the nonthreatening status of distant dependents. To break free of the resulting downward spiral of homogenization and self-focus, Napier suggests that we instead adopt a new defining concept based on embryology, in which development and self-growth take place through a process of incorporation and transformation. In this effort he suggests that we have much to learn from non-Western peoples, such as the Balinese, whose ritual practices require them to take on the considerable risk of injecting into their selves the potential dangers of otherness—and in so doing ultimately strengthen themselves as well as their society.
The Age of Immunology, with its combination of philosophy, history, and cultural inquiry, will be seen as a manifesto for a new age and a new way of thinking about the world and our place in it.
In the early modern period, before the establishment of a reliable postal system, letters faced risks of interception and delay. During the Reformation, the printing press threatened to expose intimate exchanges and blur the line between public and private life. Exploring the complex travel patterns of sixteenth-century missives, Brisman explains how these issues of sending and receiving informed Dürer’s artistic practices. His success, she contends, was due in large part to his development of pictorial strategies—an epistolary mode of address—marked by a direct, intimate appeal to the viewer, an appeal that also acknowledged the distance and delay that defers the message before it can reach its recipient. As images, often in the form of prints, coursed through an open market, and artists lost direct control over the sale and reception of their work, Germany’s chief printmaker navigated the new terrain by creating in his images a balance between legibility and concealment, intimacy and public address.
All Thoughts Are Equal is both an introduction to the work of French philosopher François Laruelle and an exercise in nonhuman thinking. For Laruelle, standard forms of philosophy continue to dominate our models of what counts as exemplary thought and knowledge. By contrast, what Laruelle calls his “non-standard” approach attempts to bring democracy into thought, because all forms of thinking—including the nonhuman—are equal.
John Ó Maoilearca examines how philosophy might appear when viewed with non-philosophical and nonhuman eyes. He does so by refusing to explain Laruelle through orthodox philosophy, opting instead to follow the structure of a film (Lars von Trier’s documentary The Five Obstructions) as an example of the non-standard method. Von Trier’s film is a meditation on the creative limits set by film, both technologically and aesthetically, and how these limits can push our experience of film—and of ourselves—beyond what is normally deemed “the perfect human.”
All Thoughts Are Equal adopts film’s constraints in its own experiment by showing how Laruelle’s radically new style of philosophy is best presented through our most nonhuman form of thought—that found in cinema.
In The Alpine Enlightenment, historian Kathleen Kete takes us into the world of the Genevan geologist, physicist, inventor, and mountaineer Horace-Bénédict de Saussure. During his prodigious climbs into the upper ranges of the Alps, Saussure focused intensely on the natural phenomena he encountered—glaciers, crevasses, changes in the weather, and shifts in the color of the sky—and he described with great precision what he saw, heard, and touched. Kete uses Saussure’s evocative writings, which emphasized above all physical engagement with the earth, to uncover not just how people during the Enlightenment thought about nature, but how they experienced it. As Kete shows, Saussure thought with and through his body: he harnessed his senses to understand the forces that shaped the world around him. In so doing, he offered a vision of nature as worthy of respect independent of human needs, anticipating present-day concerns about the environment and our shared place within it.
Taking Emerson as his starting point, Cornel West’s basic task in this ambitious enterprise is to chart the emergence, development, decline, and recent resurgence of American pragmatism. John Dewey is the central figure in West’s pantheon of pragmatists, but he treats as well such varied mid-century representatives of the tradition as Sidney Hook, C. Wright Mills, W. E. B. Du Bois, Reinhold Niebuhr, and Lionel Trilling. West’s "genealogy" is, ultimately, a very personal work, for it is imbued throughout with the author’s conviction that a thorough reexamination of American pragmatism may help inspire and instruct contemporary efforts to remake and reform American society and culture.
"West . . . may well be the pre-eminent African American intellectual of our generation."—The Nation
"The American Evasion of Philosophy is a highly intelligent and provocative book. Cornel West gives us illuminating readings of the political thought of Emerson and James; provides a penetrating critical assessment of Dewey, his central figure; and offers a brilliant interpretation—appreciative yet far from uncritical—of the contemporary philosopher and neo-pragmatist Richard Rorty. . . . What shines through, throughout the work, is West's firm commitment to a radical vision of a philosophic discourse as inextricably linked to cultural criticism and political engagement."—Paul S. Boyer, professor emeritus of history, University of Wisconsin–Madison.
Wisconsin Project on American Writers
Frank Lentricchia, General Editor
Surveying the American fascination with the Far East since the mid-eighteenth century, this book explains why the Orient had a fundamentally different meaning in the United States than in Europe or Great Britain. David Weir argues that unlike their European counterparts, Americans did not treat the East simply as a site of imperialist adventure; on the contrary, colonial subjugation was an experience that early Americans shared with the peoples of China and India.
In eighteenth-century America, the East was, paradoxically, a means of reinforcing the enlightenment values of the West: Franklin, Jefferson, and other American writers found in Confucius a complement to their own political and philosophical beliefs. In the nineteenth century, with the shift from an agrarian to an industrial economy, the Hindu Orient emerged as a mystical alternative to American reality. During this period, Emerson, Thoreau, and other Transcendentalists viewed the “Oriental” not as an exotic other but as an image of what Americans could be, if stripped of all the commercialism and materialism that set them apart from their ideal. A similar sense of Oriental otherness informed the aesthetic discoveries of the early twentieth century, as Pound, Eliot, and other poets found in Chinese and Japanese literature an artistic purity and intensity absent from Western tradition. For all of these figures the Orient became a complex fantasy that allowed them to overcome something objectionable, either in themselves or in the culture of which they were a part, in order to attain some freer, more genuine form of philosophical, religious, or artistic expression.
“Experience” is a thoroughly political category, a social and historical product not authored by any individual. At the same time, “the personal is political,” and one's own lived experience is an important epistemic resource. In Anaesthetics of Existence Cressida J. Heyes reconciles these two positions, drawing on examples of things that happen to us but are nonetheless excluded from experience. If for Foucault an “aesthetics of existence” was a project of making one's life a work of art, Heyes's “anaesthetics of existence” describes antiprojects that are tacitly excluded from life—but should be brought back in. Drawing on critical phenomenology, genealogy, and feminist theory, Heyes shows how and why experience has edges, and she analyzes phenomena that press against those edges. Essays on sexual violence against unconscious victims, the temporality of drug use, and childbirth as a limit-experience build a politics of experience while showcasing Heyes's much-needed new philosophical method.
Bestiaries present accounts of animals whose fantastic behaviors should be imitated or avoided, depending on the given trait. In a highly original argument, Kay suggests that the association of beasts with books is here both literal and material, as nearly all surviving bestiaries are copied on parchment made of animal skin, which also resembles human skin. Using a rich array of examples, she shows how the content and materiality of bestiaries are linked due to the continual references in the texts to the skins of other animals, as well as the ways in which the pages themselves repeatedly—and at times, it would seem, deliberately—intervene in the reading process. A vital contribution to animal studies and medieval manuscript studies, this book sheds new light on the European bestiary and its profound power to shape readers’ own identities.
The collection argues that radical movements offer an intriguing counternarrative to the more familiar history of imperialism and globalization in the twentieth century. One essay illuminates the radical anticolonial and diasporic South Asian Ghadar movement, which worked to free India from British rule. Another delves into the global politics of South African radicalism between antifascism and apartheid in the 1940s and 1950s. A third essay explores the encounter between U.S. black activists and Cuban revolutionaries in the 1960s. In an interview, a Latina activist illustrates the transnational scope of contemporary social movements by describing her organizing work among immigrants in Atlanta, Georgia.
Contributors. Adina Black, Mansour Bonakdarian, Duane J. Corpis, Ian Christopher Fletcher, Yael Simpson Fletcher, Robert Gregg, Bob Hannigan, Chia Yin Hsu, Madhavi Kale, R. J. Lambrose, Christopher Joon-Hai Lee, Teresa Meade, Adelina Nicholls, Enrique C. Ochoa, Susan D. Pennybacker, Maia Ramnath, Besenia Rodriguez
Another World Was Possible is the companion issue to Two, Three, Many Worlds (Radical History Review, #91).
‘Ambitious, sophisticated, timely and downright inspirational.’ – Philip Hayward, University of Technology Sydney, Okinawan Journal of Island Studies
'A must read … a new analytical agenda for the Anthropocene, coherently drawing out the power of thinking with islands.' – Elena Burgos Martinez, Leiden University
‘This is an essential book. [The] analytics they propose … offer both a critical agenda for island studies and compass points through which to navigate the haunting past, troubling present, and precarious future.’ – Craig Santos Perez, University of Hawai’i, Manoa
‘All academic books should be like this: hard to put down. Informative, careful, sometimes devasting, yet absolutely necessary - if you read one book about the Anthropocene let it be this. You will never think of islands in the same way again.’ – Kimberley Peters, University of Oldenburg
‘ … a unique journey into the Anthropocene. Critical, generous and compelling’. — Nigel Clark, Lancaster University
The island has become a key figure of the Anthropocene – an epoch in which human entanglements with nature come increasingly to the fore. For a long time, islands were romanticised or marginalised, seen as lacking modernity’s capacities for progress, vulnerable to the effects of catastrophic climate change and the afterlives of empire and coloniality. Today, however, the island is increasingly important for both policy-oriented and critical imaginaries that seek, more positively, to draw upon the island’s liminal and disruptive capacities, especially the relational entanglements and sensitivities its peoples and modes of life are said to exhibit.
Anthropocene Islands: Entangled Worlds explores the significant and widespread shift to working with islands for the generation of new or alternative approaches to knowledge, critique and policy practices. It explains how contemporary Anthropocene thinking takes a particular interest in islands as ‘entangled worlds’, which break down the human/nature divide of modernity and enable the generation of new or alternative approaches to ways of being (ontology) and knowing (epistemology). The book draws out core analytics which have risen to prominence (Resilience, Patchworks, Correlation and Storiation) as contemporary policy makers, scholars, critical theorists, artists, poets and activists work with islands to move beyond the constraints of modern approaches. In doing so, it argues that engaging with islands has become increasingly important for the generation of some of the core frameworks of contemporary thinking and concludes with a new critical agenda for the Anthropocene.
Fischer is particularly concerned with cultural anthropology’s interactions with science studies, and throughout the book he investigates how emerging knowledge formations in molecular biology, environmental studies, computer science, and bioengineering are transforming some of anthropology’s key concepts including nature, culture, personhood, and the body. In an essay on culture, he uses the science studies paradigm of “experimental systems” to consider how the social scientific notion of culture has evolved as an analytical tool since the nineteenth century. Charting anthropology’s role in understanding and analyzing the production of knowledge within the sciences since the 1990s, he highlights anthropology’s aptitude for tracing the transnational collaborations and multi-sited networks that constitute contemporary scientific practice. Fischer investigates changing ideas about cultural inscription on the human body in a world where genetic engineering, robotics, and cybernetics are constantly redefining our understanding of biology. In the final essay, Fischer turns to Kant’s philosophical anthropology to reassess the object of study for contemporary anthropology and to reassert the field’s primacy for answering the largest questions about human beings, societies, culture, and our interactions with the world around us. In Anthropological Futures, Fischer continues to advance what Clifford Geertz, in reviewing Fischer’s earlier book Emergent Forms of Life and the Anthropological Voice, called “a broad new agenda for cultural description and political critique.”
In the fall semester of 1772/73 at the Albertus University of Königsberg, Immanuel Kant, metaphysician and professor of logic and metaphysics, began lectures on anthropology, which he continued until 1776, shortly before his retirement from public life. His lecture notes and papers were first published in 1798, eight years after the publication of the Critique of Judgment, the third of his famous Critiques. The present edition of the Anthropology is a translation of the text found in volume 7 of Kants gesammelte Schriften, edited by Oswald Külpe.
Kant describes the Anthropology as a systematic doctrine of the knowledge of humankind. (He does not yet distinguish between the academic discipline of anthropology as we understand it today and the philosophical.) Kant’s lectures stressed the "pragmatic" approach to the subject because he intended to establish pragmatic anthropology as a regular academic discipline. He differentiates the physiological knowledge of the human race—the investigation of "what Nature makes of man"—from the pragmatic—"what man as a free being makes of himself, what he can make of himself, and what he ought to make of himself." Kant believed that anthropology teaches the knowledge of humankind and makes us familiar with what is pragmatic, not speculative, in relation to humanity. He shows us as world citizens within the context of the cosmos.
Summarizing the cloth edition of the Anthropology, Library Journal concludes: "Kant’s allusions to such issues as sensation, imagination, judgment, (aesthetic) taste, emotion, passion, moral character, and the character of the human species in regard to the ideal of a cosmopolitan society make this work an important resource for English readers who seek to grasp the connections among Kant’s metaphysics of nature, metaphysics of morals, and political theory. The notes of the editor and translator, which incorporate material from Ernst Cassirer’s edition and from Kant’s marginalia in the original manuscript, shed considerable light on the text."
Discussing an aspect of the European avant-garde that has often been neglected-its relationship to the embodied experience of food, its sensation, and its consumption-Cecilia Novero exposes the surprisingly key roles that food plays in the theoretical foundations and material aesthetics of a broad stratum of works ranging from the Italian Futurist Cookbook to the magazine Dada, Walter Benjamin's writings on eating and cooking, Daniel Spoerri's Eat Art, and the French New Realists.
Starting from the premise that avant-garde art involves the questioning of bourgeois aesthetics, Novero demonstrates that avant-garde artists, writers, and performers have produced an oppositional aesthetics of indigestible art. Through the rhetoric of incorporation and consumption and the use of material ingredients in their work, she shows, avant-garde artists active in the 1920s and 1930s as well as the neo-avant-garde movements engaged critically with consumer culture, memory, and history.
Attention to food in avant-garde aesthetics, Novero asserts, reveals how these works are rooted in a complex temporality that associates memory and consumption with dynamics of change.
Offering a new perspective on Sophocles’s Antigone as a model for reimagining humanity’s future—and its end
Why read Antigone today? The premise of this accessible, essayistic work is that humanity finds itself at a crossroads, where it must reinvent itself or perish—a condition similar to Antigone’s own. Rereading Antigone via Hegel’s engagement with the text can help us understand what it means for a human age to come to an end: that is, to think of our age as an episode whose collapse is also an engine of historical change.
Gregor Moder argues that the task of humanity today may not be to defend the minimal remnants of our civilization but to say farewell to it—to give it a proper burial. As Moder explicates, the central problem of this foundational tragedy lies in the positions of brother and sister, man and woman, representing human and divine law and the institutions of the state and the family. Through a fresh reading of both Sophocles’s play and Hegel’s productive reworking of the Greek myth, Moder’s analysis shows that sometimes the only way through deep social contradictions is in unraveling the framework that has constructed them.
Originally published in Japanese, Antiquarians of Nineteenth-Century Japan looks at the approach toward object-based research across the late Tokugawa and early Meiji periods, which were typically kept separate, and elucidates the intellectual continuities between these eras. Focusing on the top-down effects of the professionalizing of academia in the political landscape of Meiji Japan, which had advanced by attacking earlier modes of scholarship by antiquarians, Suzuki shows how those outside the government responded, retracted, or challenged new public rules and values. He explores the changing process of evaluating objects from the past in tandem with the attitudes and practices of antiquarians during the period of Japan’s rapid modernization. He shows their roots in the intellectual sphere of the late Tokugawa period while also detailing how they adapted to the new era. Suzuki also demonstrates that Japan’s antiquarians had much in common with those from Europe and the United States.
Art historian Maki Fukuoka provides an introduction to the English translation that highlights the significance of Suzuki’s methodological and intellectual analyses and shows how his ideas will appeal to specialists and nonspecialists alike.
With its unique perspective on Freud's work, Apprehending the Inaccessible puts readers in a better position to appreciate his contributions and evaluate the relationship between his and other philosophical world views. The authors, both of whom have extensive backgrounds in philosophy and psychology, present balanced critical analyses of crucial developments in, for example, the evolution of the Freudian notion of the unconscious, and the engagement of existential phenomenology with Freudian psychoanalysis. Askay and Farquhar then consider—often for the first time—individual thinkers' reflections on and interpretations of Freud, ranging from the primary figures in existential phenomenology to the most prominent figures in the existential psychoanalytic movement. Even as their work offers a new approach to Freudian thought, it reasserts the importance of alternative views found in existential phenomenology as those views pertain to psychoanalysis and the question of apprehending the inaccessible.
A unique collection of Fitzgerald family photographs, many never before published, hand selected by a curator of the Scott and Zelda Fitzgerald Museum.
Enter the Jazz Age glamour of F. Scott and Zelda Fitzgerald and their daughter, Scottie. An Apprehension of Splendor is a rich pictorial biography that illuminates the lives of this brilliant literary family in 344 rare photographs, 180 of which have never been published.
The Fitzgeralds are chiefly known from a small number of iconic, posed images, but the dashing couple and their daughter amassed hundreds of candid snapshots now housed in archives and university library collections throughout North America. These rare photos reveal the full, vivid lives behind the icons—a Buffalo boy cradling a velvety puppy, a jaunty southern gamine in the shade of a loblolly pine laughing at a secret, the stoic gloom of an enlistee in a scratchy woolen uniform, a plot taking shape in the mind of a fledgling writer with bed-tousled hair, an amorous young couple struggling to light a cigarette in the chiaroscuro of a Riviera beach, an unhappy baby tugged through the snow in a laundry basket lashed to a sled, and a myriad of other images that will rekindle fascination with the Fitzgeralds and their time.
With unparalleled access to the family’s personal papers and photographs, Shawn Sudia-Skehan, former director of acquisitions at the Scott and Zelda Fitzgerald Museum, handpicked and annotated this collection of images that brings readers closer to the Fitzgeralds than any other work. Readers of Tender Is the Night, The Beautiful and Damned, and many other works by F. Scott and Zelda will recognize some of the places and experiences that inspired their unforgettable fictions.
A captivating portrait of Jazz Age celebrity, young passion, and artistic ambition, An Apprehension of Splendor returns the perfume to the luminous flower of the Fitzgeralds.
After the First World War and under the British Mandate, Haifa grew from a small Ottoman port town into a regional metropolis and industrial center around a deep seaport. The city was part of an open space that extended from Cairo to Damascus through Beirut, in a region where Syria, Palestine, and Lebanon were part of the same fluid, interconnected space. During the Second World War, Haifa became a border town. Under French Vichy, the border between Lebanon and Syria ran sixty kilometers to the north and hardened only after the creation of Israel in 1948 and the wars with Lebanon. Haifa’s architectural modernism developed in relation to the city’s geopolitical environment. No building better manifests Haifa’s predicament than the modernist casino building, built in the city’s Bat Galim seafront district.
"Judaic mythos, Freudian psychoanalysis, and e-mail all get fused into another staggeringly dense, brilliant slab of scholarship and suggestion."—The Guardian
"[Derrida] convincingly argues that, although the archive is a public entity, it nevertheless is the repository of the private and personal, including even intimate details."—Choice
"Beautifully written and clear."—Jeremy Barris, Philosophy in Review
"Translator Prenowitz has managed valiantly to bring into English a difficult but inspiring text that relies on Greek, German, and their translations into French."—Library Journal
"Judaic mythos, Freudian psychoanalysis, and e-mail all get fused into another staggeringly dense, brilliant slab of scholarship and suggestion."—The Guardian
"[Derrida] convincingly argues that, although the archive is a public entity, it nevertheless is the repository of the private and personal, including even intimate details."—Choice
"Beautifully written and clear."—Jeremy Barris, Philosophy in Review
"Translator Prenowitz has managed valiantly to bring into English a difficult but inspiring text that relies on Greek, German, and their translations into French."—Library Journal
For the first time, the pioneering book that launched the study of art and curiosity cabinets is available in English.
Julius von Schlosser’s Die Kunst- und Wunderkammern der Spätrenaissance (Art and Curiosity Cabinets of the Late Renaissance) is a seminal work in the history of art and collecting. Originally published in German in 1908, it was the first study to interpret sixteenth- and seventeenth-century cabinets of wonder as precursors to the modern museum, situating them within a history of collecting going back to Greco-Roman antiquity. In its comparative approach and broad geographical scope, Schlosser’s book introduced an interdisciplinary and global perspective to the study of art and material culture, laying the foundation for museum studies and the history of collections. Schlosser was an Austrian professor, curator, museum director, and leading figure of the Vienna School of art history whose work has not achieved the prominence of his contemporaries until now.
This eloquent and informed translation is preceded by Thomas DaCosta Kaufmann’s substantial introduction. Tracing Schlosser’s biography and intellectual formation in Vienna at the turn of the twentieth century, it contextualizes his work among that of his contemporaries, offering a wealth of insights along the way.
Derived from the internal struggles of Soviet Constructivism, as it confronted the massive problems of cultural transformation after 'War Communism', Arvatov's writing is a major force in the split that occurred in the revolutionary horizons of Constructivism in the early 1920s. Critical of early Constructivism's social-aesthetic process of art's transformation of daily life - epitomised in studio-based painting, photography and object making - Arvatov polemicises for the devolution of artistic skills directly into the relations of production and the factory.
Whilst acknowledging the problems of a pure factory-based Productivism, Arvatov remains overwhelmingly committed to a new role and function for art outside the conventional studio and traditional gallery. Addressing issues such as artistic labour and productive labour, the artist as technician, art and multidisciplinarity and a life for art beyond 'art' - finding new relevance amidst the extensive social turn of contemporary participatory art - Art and Production offers a timely and compelling manifesto.
While today we are experiencing a revival of world art and the so-called global turn of art history, encounters between art historians and anthropologists remain rare. Even after a century and a half of interactions between these epistemologies, a skeptical distance prevails with respect to the disciplinary other. This volume is a timely exploration of the roots of this complex dialogue, as it emerged worldwide in the colonial and early postcolonial periods, between 1870 and 1970.
Exploring case studies from Australia, Austria, Brazil, France, Germany, and the United States, this volume addresses connections and rejections between art historians and anthropologists—often in the contested arena of “primitive art.” It examines the roles of a range of figures, including the art historian–anthropologist Aby Warburg, the modernist artist Tarsila do Amaral, the curator-impresario Leo Frobenius, and museum directors such as Alfred Barr and René d’Harnoncourt. Entering the current debates on decolonizing the past, this collection of essays prompts reflection on future relations between these two fields.
Employing an accessible, essayistic style, Pietrasik offers a new look at life in the ten years following the outbreak of World War II and features artists—including Marian Bogusz, Jadwiga Simon-Pietkiewicz, and Józef Szajna—whose work has not yet found substantial audiences in the English-speaking world. Her reading of the art and artists of this period strives to capture their autonomous artistic language and poses critical questions about the ability of traditional art history writing to properly accommodate artworks created in direct response to traumatic experiences.
"There is no doubt that thanks to Alpers's highly original book the study of the Dutch masters of the seventeenth century will be thoroughly reformed and rejuvenated. . . . She herself has the verve, the knowledge, and the sensitivity to make us see familiar sights in a new light."—E. H. Gombrich, New York Review of Books
Accompanying an exhibition at London’s Courtauld Gallery, this stunning catalog presents works by the Renaissance artist Girolamo Francesco Maria Mazzola, better known as Parmigianino (1503–1540).
Fundamentally a draftsman at heart, Parmigianino drew relentlessly during his relatively short life, and around a thousand of his drawings have survived. The Courtauld’s collection comprises twenty-four sheets. In preparation for the catalog, new photography and technical examinations have been carried out on all the works, revealing two new drawings that were previously unknown, hidden underneath their historic mounts. They have also helped to better identify connections between some of the drawings and the finished paintings for which they were conceived. This stunning illustrated catalog presents the whole Courtauld collection and sheds light on an artist who approached every technique with unprecedented freedom and produced innovative works that are still admired by artists and collectors today.
With The Art of Living in Avant-Garde Paris, Rachel Silveri takes a fresh look at the desire to unify art and life, an ambition long regarded as foundational to the European historical avant-gardes. She reveals how many early twentieth-century artists saw their own everyday lives—their bodies, identities, and relationships—as a type of creative material and a central component to their avant-garde practice. These artists abandoned traditional forms of artmaking and venues of art viewing, instead aspiring to integrate art with everyday life, creating an “art of living.”
Considering Tristan Tzara’s performances of Dadaist identity, Sonia Delaunay’s simultaneous fashions and self-branding, and the collective endeavor to open and operate the Surrealist Research Bureau, Silveri offers a new narrative about how the artists of interwar Paris developed experiential life practices that resisted dominant forms of “lifestyle” and normative discourses surrounding gender, ethnicity, and office work. This book argues that ethical questions of “How should I live?” and “How should I relate to others?” were as important to the avant-garde as politics, and that aspirations to change the world played out in daily practices of self-making.
The Art of Mechanical Reproduction weaves a rich history of the experimental networks in which artists as diverse as Paul Klee, Hans Bellmer, Ellsworth Kelly, Robert Smithson, Gerhard Richter, Chris Marker, and Tacita Dean have worked, and it shows for the first time how extensively technological innovations of the moment have affected their work. Original and broad-ranging, The Art of Mechanical Reproduction challenges some of the most respected and entrenched criticism of the past several decades—and allows us to think about these artists anew.
In the series Politics, History and Social Change, edited by John C. Torpey
Rachael Z. DeLue rejects the traditional assumption that Dove can only be understood in terms of his nature paintings and association with photographer and gallerist Alfred Stieglitz and his circle. Instead, she uncovers deep and complex connections between Dove’s work and his world, including avant-garde literature, popular music, meteorology, mathematics, aviation, and World War II. Arthur Dove also offers the first sustained account of Dove’s Dadaesque multimedia projects and the first explorations of his animal imagery and the role of humor in his art. Beautifully illustrated with works from all periods of Dove’s career, this book presents a new vision of one of America’s most innovative and captivating artists—and reimagines how the story of modern art in the United States might be told.
In exploring how artificial darkness shaped modern art, film, and media, Noam M. Elcott addresses seminal and obscure works alongside their sites of production—such as photography darkrooms, film studios, and laboratories—and their sites of reception, including theaters, cinemas, and exhibitions. He argues that artists, scientists, and entertainers like Étienne-Jules Marey, Richard Wagner, Georges Méliès, and Oskar Schlemmer revolutionized not only images but also everything surrounding them: the screen, the darkness, and the experience of bodies and space. At the heart of the book is “the black screen,” a technology of darkness that spawned today’s blue and green screens and has undergirded numerous advanced art and film practices to this day.
Turning familiar art and film narratives on their heads, Artificial Darkness is a revolutionary treatment of an elusive, yet fundamental, aspect of art and media history.
Artists are makers of things. Yet it is a measure of the disembodied manner in which we generally think about artists that we rarely consider the everyday items they own. This innovative book looks at objects that once belonged to artists, revealing not only the fabric of the eighteenth-century art world in France but also unfamiliar—and sometimes unexpected—insights into the individuals who populated it, including Jean-Antoine Watteau, François Boucher, Jean-Baptiste Greuze, and Elisabeth Vigée-LeBrun.
From the curious to the mundane, from the useful to the symbolic, these items have one thing in common: they have all been eclipsed from historical view. Some of the objects still exist, like Jean-Honoré Fragonard’s color box and Jacques-Louis David’s table. Others survive only in paintings, such as Jean-Siméon Chardin’s cistern in his Copper Drinking Fountain, or in documents, like François Lemoyne’s sword, the instrument of his suicide. Several were literally lost, including pastelist Jean-Baptiste Perronneau’s pencil case. In this fascinating book, the authors engage with fundamental historical debates about production, consumption, and sociability through the lens of material goods owned by artists.
The free online edition of this open-access publication is at www.getty.edu/publications/artists-things/ and includes zoomable illustrations. Free PDF and EPUB downloads of the book are also available.
Against the common view, which restricts the range of reason to logic and truth-theory alone, Romano advocates "big-hearted rationality," including in it what is only ostensibly its opposite, that is, sensibility, and locating in sensibility itself the roots of the categorical forms of thought. Contrary to what was claimed by the "linguistic turn," language is not a self-enclosed domain; it cannot be conceived in its specificity unless it is led back to its origin in the pre-predicative or pre-linguistic structure of experience itself.
For more than two thousand years, philosophers and theologians have wrestled with the irreconcilable opposition between Greek rationality (Athens) and biblical revelation (Jerusalem). In Athens and Jersusalem, Lev Shestov—an inspiration for the French existentialists and the foremost interlocutor of Edmund Husserl, Martin Heidegger, and Martin Buber during the interwar years—makes the gripping confrontation between these symbolic poles of ancient wisdom his philosophical testament, an argumentative and stylistic tour de force.
Although the Russian-born Shestov is little known in the Anglophone world today, his writings influenced many twentieth-century European thinkers, such as Albert Camus, D. H. Lawrence, Thomas Mann, Czesław Miłosz, and Joseph Brodsky. Athens and Jerusalem is Shestov’s final, groundbreaking work on the philosophy of religion from an existential perspective. This new, annotated edition of Bernard Martin’s classic translation adds references to the cited works as well as glosses of passages from the original Greek, Latin, German, and French. Athens and Jerusalem is Shestov at his most profound and most eloquent and is the clearest expression of his thought that shaped the evolution of continental philosophy and European literature in the twentieth century.
In this illustrated exploration of Warburg and his great work, Georges Didi-Huberman leaps from Mnemosyne Atlas into a set of musings on the relation between suffering and knowledge in Western thought, and on the creative results of associative thinking. Deploying writing that delights in dramatic jump cuts reminiscent of Warburg’s idiosyncratic juxtapositions, and drawing on a set of sources that ranges from ancient Babylon to Walter Benjamin, Atlas, or the Anxious Gay Science is rich in Didi-Huberman’s trademark combination of elan and insight.
Shuster uncovers dangers in the notion of autonomy as it was originally conceived by Kant. Putting Adorno into dialogue with a range of European philosophers, notably Kant, Hegel, Horkheimer, and Habermas—as well as with a variety of contemporary Anglo-American thinkers such as Richard Rorty, Stanley Cavell, John McDowell, and Robert Pippin—he illuminates Adorno’s important revisions to this fraught concept and how his different understanding of autonomous agency, fully articulated, might open up new and positive social and political possibilities. Altogether, Autonomy after Auschwitz is a meditation on modern evil and human agency, one that demonstrates the tremendous ethical stakes at the heart of philosophy.
Antliff considers three French fascists: Georges Valois, Philippe Lamour, and Thierry Maulnier, demonstrating how they appropriated the avant-garde aesthetics of cubism, futurism, surrealism, and the so-called Retour à l’Ordre (“Return to Order”), and, in one instance, even defined the “dynamism” of fascist ideology in terms of Soviet filmmaker Sergei Eisenstein’s theory of montage. For these fascists, modern art was the mythic harbinger of a regenerative revolution that would overthrow existing governmental institutions, inaugurate an anticapitalist new order, and awaken the creative and artistic potential of the fascist “new man.”
In formulating the nexus of fascist ideology, aesthetics, and violence, Valois, Lamour, and Maulnier drew primarily on the writings of the French political theorist Georges Sorel, whose concept of revolutionary myth proved central to fascist theories of cultural and national regeneration in France. Antliff analyzes the impact of Sorel’s theory of myth on Valois, Lamour, and Maulnier. Valois created the first fascist movement in France; Lamour, a follower of Valois, established the short-lived Parti Fasciste Révolutionnaire in 1928 before founding two fascist-oriented journals; Maulnier forged a theory of fascism under the auspices of the journals Combat and Insurgé.
READERS
Browse our collection.
PUBLISHERS
See BiblioVault's publisher services.
STUDENT SERVICES
Files for college accessibility offices.
RECENTLY PUBLISHED
UChicago Accessibility Resources
home | accessibility | search | about | contact us
BiblioVault ® 2001 - 2026
The University of Chicago Press