Results by title

What is art? The contributors to Theories of Art Today  address the assertion that the term “art” no longer holds meaning. They explore a variety of issues including: aesthetic and institutional theories of art, feminist perspectives on the philosophy of art, the question of whether art is a cluster concept, and the relevance of tribal art to philosophical aesthetics. Contributors to this book include such distinguished philosophers and historians as Arthur Danto, Joseph Margolis, and George Dickie.

The first English translation of a radical and influential theory of art by a leader of Poland’s avant-garde

After World War II, socialist realism became the official state doctrine of art in Poland, with abstract works deemed counterrevolutionary and forbidden from public view. Władysław Strzemiński, a leader of the Polish constructivist avant-garde, developed a treatise of visual consciousness as a foundation for progressive art, emphasizing art’s autonomy. His application of Marxist aesthetics to the physiology of seeing is expressed in Theory of Seeing, which was published posthumously in 1958 by his students from notes collected from his lectures.

Preceding the comparable perspectives developed by Jacques Rancière, David Hockney, and John Berger, and even the cinema of Jean-Luc Godard, Strzemiński’s Theory of Seeing introduces the radical and groundbreaking ideas of one of Poland’s most important artists to English-speaking audiences for the first time.

Examines the nature of music and traces the history of music philosophy from ancient Greece to the twentieth century. Lewis Rowell's Thinking about Music is more than an introduction to the connections between music and other arts, and the philosophical underpinnings of aesthetics.

A pioneering exploration of how poetry and experimental cinema intersect to reconstruct meaning across visual and linguistic forms.

As the writer, director, producer, and cinematographer of almost all her 30 films, videos, and shorts, Abigail Child has been recognized as a major and influential practitioner of experimental cinema since the early 1970s. Hallmarks of her style are the appropriation and reassembly of found footage and fragments from disparate visual sources, ranging from industrial films and documentaries to home movies, vacation photography, and snippets of old B movies.

The resulting collages and montages are cinematic narratives that have been consistently praised for their beauty and sense of wonder and delight in the purely visual. At the same time, Child's films are noted for their incisive political commentary on issues such as gender and sexuality, class, voyeurism, poverty, and the subversive nature of propaganda.

In the essays of This Is Called Moving, Child draws on her long career as a practicing poet as well as a filmmaker to explore how these two language systems inform and cross-fertilize her work. For Child, poetry and film are both potent means of representation, and by examining the parallels between them—words and frames, lines and shots, stanzas and scenes—she discovers how the two art forms re-construct and re-present social meaning, both private and collective.

Drawing on early modern French thought to free nature and aesthetics from metaphysical humanism 

What good is aesthetics in a time of ecological crisis? Toward a Premodern Posthumanism: Anarchic Ontologies of Earthly Life in Early Modern France shows that philosophical aesthetics contains unheeded potentialities for challenging the ontological subjection of nature to the human subject. Drawing on deconstructive, ecological, and biopolitical thought, Chad Córdova uncovers in aesthetics something irreducible to humanist metaphysics: an account of how beings emerge and are interrelated, responsive, and even response-able without reason or why.
 
This anarchic and atelic ontology, recovered from Kant, becomes the guiding thread for a new, premodern trajectory of posthumanism. Charting a path from Aristotle to Heidegger to today’s plant-thinking, with new readings of Montaigne, Pascal, Diderot, Rousseau, and others along the way, this capacious study reveals the untimely relevance of pre-1800 practices of writing, science, and art. Enacting a multitemporal mode of reading, Córdova offers a defense and illustration of the importance of returning to early modern texts as a way to rethink nature, art, ethics, and politics in a time when these concepts are in flux and more contentious than ever.

The French philosopher Renaud Barbaras remarked that late in Maurice Merleau-Ponty’s career, “The phenomenology of perception fulfills itself as a philosophy of expression.” In Tracing Expression in Merleau-Ponty: Aesthetics, Philosophy of Biology, and Ontology, Véronique M. Fótiaddresses the guiding yet neglected theme of expression in Merleau-Ponty’s thought. She traces Merleau-Ponty’s ideas about how individuals express creative or artistic impulses through his three essays on aesthetics, his engagement with animality and the “new biology” in the second of his lecture courses on nature of 1957–58, and in his late ontology, articulated in 1964 in the fragmentary text of Le visible et l’invisible (The Visible and the Invisible). With the exception of a discussion of Merleau-Ponty’s 1945 essay “Cezanne’s Doubt,” Fóti engages with Merleau-Ponty’s late and final thought, with close attention to both his scientific and philosophical interlocutors, especially the continental rationalists. Expression shows itself, in Merleau-Ponty’s thought, to be primordial, and this innate and fundamental nature of expression has implications for his understanding of artistic creation, science, and philosophy.

Transfigurements develops a framework for thinking about art through innovative readings of some of the most important philosophical writing on the subject by Kant, Hegel, and Heidegger. Sallis exposes new layers in their texts and theories while also marking their limits. By doing so, his aim is to show that philosophy needs to attend to art directly. Consequently, Sallis also addresses a wide range of works of art, including paintings by Raphael, Monet, and Klee; Shakespeare’s comedies; and the music of Beethoven, Schubert, Mahler, and Tan Dun. Through these interpretations, he puts forth a compelling new elaboration of the philosophy of art.

A sweeping account of how we are at our most human when we turn away from the pains of the world.

Why do we look away from the suffering of others? Why do we cover our faces in shame? Why do we lower our heads in grief? Few gestures are as universal as the averted gaze. Fewer still are as ambivalent and inscrutable. In this incisive study, Benjamin A. Saltzman reveals how the kaleidoscopic appearance of these gestures in art, poetry, and philosophy has turned them into an essential language for our uncomfortable engagements with the world, challenging us to reflect on the ways we fundamentally relate to others.

Into the horizon of contemporary discourse, Turning Away sets out from five influential scenes in which figures avert their gaze: Timanthes’s Sacrifice of Iphigenia, Plato’s Republic, Augustine’s Confessions, Christ’s Crucifixion, and the Fall and Expulsion of Adam and Eve. The gestures of aversion in these scenes refract across visual media, through philosophy and politics, into modernity and the present day, having been reimagined along the way by thinkers like Hannah Arendt, artists like Marc Chagall and Salvador Dalí, poets like Langston Hughes, and many others. Saltzman offers a timely critique of the privilege of turning away and of the too-easy condemnation of our tendencies to do so.