Sleep is quite a popular activity, indeed most humans spend around a third of their lives asleep. However, cultural, political, or aesthetic thought tends to remain concerned with the interpretation and actions of those who are awake. How to Sleep argues instead that sleep is a complex vital phenomena with a dynamic aesthetic and biological consistency. Arguing through examples drawn from contemporary, modern and renaissance art; from literature; film and computational media, and bringing these into relation with the history and findings of sleep science, this book argues for a new interplay between biology and culture. Meditations on sex, exhaustion, drugs, hormones and scientific instruments all play their part in this wide-ranging exposition of sleep as an ecology of interacting processes. How to Sleep builds on the interlocking of theory, experience and experiment so that the text itself is a lively articulation of bodies, organs and the aesthetic systems that interact with them. This book won't enhance your sleeping skills, but will give you something surprising to think about whilst being ostensibly awake.

This book addresses how Plato, Kant, and Iris Murdoch (each in different ways) view the connection aesthetic experience has to morality. While offering an examination of Iris Murdoch's philosophy, it analyses deeply the suggestive links (as well as essential distinctions) between Plato's and Kant's philosophies. Meredith Trexler Drees considers not only Iris Murdoch's concept of unselfing, but also its relationship with Kant's view of Achtung and Plato's view of Eros. In addition, Trexler Drees suggests an extended, and partially amended, version of Murdoch's view, arguing that it is more compatible with a religious way of life than Murdoch herself realized. This leads to an expansion of the overall argument to include Kant's affirmation of religion as an area of life that can be improved through Plato's and Murdoch's vision of how being good and being beautiful can be part of the same life-task.

By offering a new way of thinking about the role of politically engaged art, Susan Best opens up a new aesthetic field: reparative aesthetics. The book identifies an innovative aesthetic on the part of women photographers from the southern hemisphere, who against the dominant modes of criticality in political art, look at how cultural production can be reparative. The winner of the Art Association of Australia and New Zealand best book award in 2017, Reparative Aesthetics contributes an entirely new theory to the interdisciplinary fields of aesthetics, affect studies, feminist theory, politics and photography. Conceptually innovative and fiercely original this book will move us beyond old political and cultural stalemates and into new terrain for analysis and reflection.

At stake in this book is a struggle with language in a time when our old faith in the redeeming of the word-and the word's power to redeem-has almost been destroyed. Drawing on Benjamin's political theology, his interpretation of the German Baroque mourning play, and Adorno's critical aesthetic theory, but also on the thought of poets and many other philosophers, especially Hegel's phenomenology of spirit, Nietzsche's analysis of nihilism, and Derrida's writings on language, Kleinberg-Levin shows how, because of its communicative and revelatory powers, language bears the utopian "promise of happiness," the idea of a secular redemption of humanity, at the very heart of which must be the achievement of universal justice. In an original reading of Beckett's plays, novels and short stories, Kleinberg-Levin shows how, despite inheriting a language damaged, corrupted and commodified, Beckett redeems dead or dying words and wrests from this language new possibilities for the expression of meaning. Without denying Beckett's nihilism, his picture of a radically disenchanted world, Kleinberg-Levin calls attention to moments when his words suddenly ignite and break free of their despair and pain, taking shape in the beauty of an austere yet joyous lyricism, suggesting that, after all, meaning is still possible.

This book is an original exploration of Deleuze's dynamic philosophies of space, time and language, bringing Deleuze and futurism together for the first time. Helen Palmer investigates both the potential for creative novelty and the pitfalls of formalism within both futurist and Deleuzian linguistic practices. Through creative and rigorous analyses of Russian and Italian futurist manifestos, the 'futurist' aspects of Deleuze's language and thought are drawn out. The genre of the futurist manifesto is a literary and linguistic model which can be applied to Deleuze's work, not only at times when he writes explicitly in the style of a manifesto but also in his earlier writings such as "Difference and Repetition" (1968) and "The Logic of Sense" (1969). The way in which avant-garde manifestos often attempt to perform and demand their aims simultaneously, and the problems which arise due to this, is an operation which can be perceived in Deleuze's writing. With a particular focus on Russian zaum, the book negotiates the philosophy behind futurist 'nonsense' language and how Deleuze propounds analogous goals in The Logic of Sense. This book critically engages with Deleuze's poetics, ultimately suggesting that multiple linguistic models operate synecdochically within his philosophy.

Cinema articulates the economic anxieties of each generation of filmmakers and audiences. It has an influence on people's views on various economic issues and many orders of magnitude larger than that of economics as a discipline. This book offers a sweeping study of the representation of economics in cinema across a wide range of areas and genres, from the conflicts over resources in the lawless Old West to the post-scarcity societies of science fiction futures. This book studies how films have portrayed trade unions, scarcity, money, businesses, innovators, migrant workers, working women, globalization, the stock market, and the automation of work. It aims to be useful to those who are interested in cinema with economic themes and to those who want to learn about economics through cinema.

This book outlines the evolution of our political nature over two million years and explores many of the rituals, plays, films, and other performances that gave voice and legitimacy to various political regimes in our species' history. Our genetic and cultural evolution during the Pleistocene Epoch bestowed a wide range of predispositions on our species that continue to shape the politics we support and the performances we enjoy. The book's case studies range from an initiation ritual in the Mbendjela tribe in the Congo to a 1947 drama by Bertolt Brecht and include a popular puppet play in Tokugawa Japan. A final section examines the gradual disintegration of social cohesion underlying the rise of polarized politics in the USA after 1965, as such films as The Godfather, Independence Day, The Dark Knight Rises, and Joker accelerated the nation's slide toward authoritarian Trumpism.

This book is a unique attempt to systematize the latest research on all that music connotes. Musicological reflections on musically expressive content have been pursued for some decades now, in spite of the formalist prejudices that can still hindermusicians and music lovers. The author organizes this body of research so that both professionals and everyday listeners can benefit from it - in plain English, but without giving up the level of depth required by the subject matter. Two criteria have guided his choice among the many ways to speak about musical meaning: its relevance to performance, and its suitability to the teaching context. The legacy of the so-called art music, without an interpretive approach that links ancient traditions to our present, runs the risk of missing the link to the new generations of musicians and listeners. Complementing the theoretical, systematic content, each chapter includes a wealth of examples, including the so-called popular music.

Restrictive border protection policies directed toward managing the flow of refugees coming into neoliberal democracies (and out of failing nation-states) are a defining feature of contemporary politics. In this book, Veronica Tello analyses how contemporary artists-such as Tania Bruguera, Isaac Julien, Rosemary Laing, Dinh Q. Le, Dierk Schmidt, Hito Steyerl, Lyndell Brown and Charles Green-negotiate their diverse subject positions while addressing and taking part in the production of images associated with refugee experiences and histories. Tello argues that their practices, which manifest across a range of contexts including Cuba, the United States, Australia and Europe, represent an emergent, global paradigm of contemporary art, 'counter-memorial aesthetics'. Counter-Memorial Aesthetics, Tello argues, is characterized by its conjunction of heterogeneous signifiers and voices of many times and places, generating an experimental, non-teleological approach to the construction of contemporary history, which also takes into account the complex, disorienting spatial affects of globalization. Spanning performance art, experimental 'history painting', aftermath photography and video installation, counter-memorial aesthetics bring to the fore, Tello argues, how contemporary refugee flows and related traumatic events critically challenge and conflict with many existing, tired if not also stubborn notions of national identity, borders, history and memory. Building on the writings of such thinkers as Michel Foucault and Jacques Ranciere, this book offers a useful concept of 'counter-memory' for the twenty-first century. It shows how counter-memorial aesthetics is not only central to the nexus of contemporary art and refugee histories but also how it can offer a way of being critically present with many other, often interrelated, global crises in the contemporary era.

Written from the perspective of a practising artist, this book proposes that, against a groundswell of historians, museums and commentators claiming to speak on behalf of art, it is artists alone who may define what art really is. Jelinek contends that while there are objects called 'art' in museums from deep into human history and from around the globe - from Hans Sloane's collection, which became the foundation of the British Museum, to Alfred Barr's inclusion of 'primitive art' within the walls of MoMA, the Museum of Modern Art - only those that have been made with the knowledge and discipline of art should rightly be termed as such. Policing the definition of art in this way is not to entrench it as an elitist occupation, but in order to focus on its liberal democratic potential. Between Discipline and a Hard Place describes the value of art outside the current preoccupation with economic considerations yet without resorting to a range of stereotypical and ultimately instrumentalist political or social goods, such as social inclusion or education. A wider argument is also made for disciplinarity, as Jelinek discusses the great potential as well as the pitfalls of interdisciplinary and multidisciplinary working, particularly with the so-called 'creative' arts. A passionate treatise arguing for a new way of understanding art that forefronts the role of the artist and the importance of inclusion within both the concept of art and the art world.

This is a unique collection presenting work by Alain Badiou and commentaries on his philosophical theories. It includes three lectures by Badiou, on contemporary politics, the infinite, cinema and theatre and two extensive interviews with Badiou - one concerning the state of the contemporary situation and one wide ranging interview on all facets of his work and engagements. It also includes six interventions on aspects of Badiou's work by established scholars in the field, addressing his concept of history, Lacan, Cinema, poetry, and feminism; and four original essays by young and established scholars in Australia and New Zealand addressing the key concerns of Badiou's 2015 visit to the Antipodal region and the work he presented there. With new material by Badiou previously unpublished in English this volume is a valuable overview of his recent thinking. Critical responses by distinguished and gifted Badiou scholars writing outside of the European context make this text essential reading for anyone interested in the development and contemporary reception of Badiou's thought.

Hegel's critique of Early German Romanticism and its theory of irony resonates to the core of his own philosophy in the same way that Plato's polemics with the Sophists have repercussions that go to the centre of his thought. The Anti-Romantic examines Hegel's critique of Fr. Schlegel, Novalis and Schleiermacher. Hegel rarely mentions these thinkers by name and the texts dealing with them often exist on the periphery of his oeuvre. Nonetheless, individually, they represent embodiments of specific forms of irony: Schlegel, a form of critical individuality; Novalis, a form of sentimental nihilism; Schleiermacher, a monstrous hybrid of the other two. The strength of Hegel's polemical approach to these authors shows how irony itself represents for him a persistent threat to his own idea of systematic Science. This is so, we discover, because Romantic irony is more than a rival ideology; it is an actual form of discourse, one whose performative objectivity interferes with the objectivity of Hegel's own logos. Thus, Hegel's critique of irony allows us to reciprocally uncover a Hegelian theory of scientific discourse. Far from seeing irony as a form of consciousness overcome by Spirit, Hegel sees it as having become a pressing feature of his own contemporary world, as witnessed in the popularity of his Berlin rival, Schleiermacher. Finally, to the extent that ironic discourse seems, for Hegel, to imply a certain world beyond his own notion of modernity, we are left with the hypothesis that Hegel's critique of irony may be viewed as a critique of post-modernity.

This book investigates the ontological state of relations in a unique way. Starting with the notion of system, it shows that the system can be understood as a relational structure, and that relations can be assessed within themselves, with no need to transform relations in elements. "Relations" are understood in contrast to "relational property": without a relation there is no identity, therefore no existence. What allows us to do that without hypostatizing the relation, and without immediately taking it simply as a causal relation, can be better grasped, possibly, in reference to a few entities that make best display of their systemic nature, for example images, works of art, and virtual bodies. This book shows how virtual bodies are ontological hybrids representing a type of entity that has never appeared in the world before. This entity becomes a phenomenon in interactivity and evades the dichotomy between "external" and "internal"; it is neither a cognitive product of the consciousness, nor an image of the mind. The user is well aware of experiencing anotherreality, also in the sense of a paradoxical reduplication of perceptual synthesis. The virtual body-environment is therefore simultaneously external and internal, with virtual bodies-environments to be seen as artificial windows to an intermediary world. In this intermediary world, the space itself is the result of interactivity; the world takes place in the sense or feeling of immersion experienced by the user; and the body, perceived as "other", takes upon itself the sense of its reality, of its effectiveness, as an imaginary and pathic incision, as a production of desire and emotion, to the point that the feeling of reality conveyed by a virtual environment will rely significantly on how this environment produces emotions in the users.

This book is an anthology of the varied strategies of spatial transgressions and how they have been implemented through the arts as a means to resist, rejuvenate, reclaim, critique or cohabitate. The book is divided into two sections - Displacements and Disruptions. The first section discusses the ramifications of the spatial displacements of bodies, organizations, groups of people and ethnicities, and explores how artists, theorists and arts organizations have an attentive history of revealing and reacting to the displacement of peoples and how their presence or absence radically reconfigures the value, identity, and uses of place. In the second section, each author considers how aesthetic strategies have been utilized to disrupt expected spatial experiences and logic. Many of these strategies form radical alternative methodologies that include transgressions, geographies of resistance, and psychogeographies. These spatial performances of disruption set into motion a critical exchange between the subject, space and materiality, in which ideology and experience are both produced/spatialized and deconstructed/destabilized.

Drawing on art, media, and phenomenological sources, Showing Off!: A Philosophy of Image challenges much recent thought by proposing a fundamentally positive relationship between visuality and the ethical. In philosophy, cultural studies and art, relationships between visuality and the ethical are usually theorized in negative terms, according to the dyadic logics of seeing on the one hand, and being seen, on the other. Here, agency and power are assumed to operate either on the side of those who see, or on the side of those who control the means by which people and things enter into visibility. To be seen, by contrast - when it occurs outside of those parameters of control- is to be at a disadvantage; hence, for instance, contemporary theorist Peggy Phelan's rejection of the idea, central to activist practices of the 1970's and 80's, that projects of political emancipation must be intertwined with, and are dependent on, processes of 'making oneself visible'. Acknowledgment of the vulnerability of visibility also underlies the realities of life lived within increasingly pervasive systems of imposed and self-imposed surveillance, and apparently confident public performances of visual self display. Showing Off!: A Philosophy of Image is written against the backdrop of these phenomena, positions and concerns, but asks what happens to our debates about visibility when a third term, that of 'self-showing', is brought into play. Indeed, it proposes a fundamentally positive relationship between visuality and the ethical, one primarily rooted not in acts of open and non-oppressive seeing or spectating, as might be expected, but rather in our capacity to inhabit both the risks and the possibilities of our own visible being. In other words, this book maintains that the proper site of generosity and agency within any visual encounter is located not on the side of sight, but on that of self-showing - or showing off!

This book explores the fascinating and intimate relationship between music and physics. Over millennia, the playing of, and listening to music have stimulated creativity and curiosity in people all around the globe. Beginning with the basics, the authors first address the tonal systems of European-type music, comparing them with those of other, distant cultures. They analyze the physical principles of common musical instruments with emphasis on sound creation and particularly charisma. Modern research on the psychology of musical perception - the field known as psychoacoustics - is also described. The sound of orchestras in concert halls is discussed, and its psychoacoustic effects are explained. Finally, the authors touch upon the role of music for our mind and society. Throughout the book, interesting stories and anecdotes give insights into the musical activities of physicists and their interaction with composers and musicians.