Arts, Pedagogy and Cultural Resistance brings cultural studies' perspectives to bear on Arts practices. Each contribution synthesizes creative approaches to philosophy and new materialist understanding of practice to show how human-nonhuman interaction at the core of Arts practice is a critical post human pedagogy. Across fine art, dance, gallery education, film and philosophy, the book contends that certain kinds of Arts practice can be a critical pedagogy in which tactical engagements with community, space, place and materiality become means of not only disrupting dominant discourse but also of making new discourses come to matter. It demonstrates how embodied, located acts of making can materially disrupt cultural hegemony and suggest different ways the world might materialize. It argues that the practice of Arts making is a post human cultural pedagogy in which people become part of a broader assemblage of matter, and all aspects of this network are solidified in objects or processes that are themselves pedagogical. In doing so the book offers a fresh and theoretically engaged perspective on arts as pedagogy.

The author extensively details, analyses and compares key concepts and strategies of fictional worlds theory: a theory which has, over recent years, developed rather rapidly and is connected with leading scholars in the area of literary studies, such as Lubomir Dolezel, Umberto Eco, Thomas Pavel, Ruth Ronen, and Marie-Laure Ryan. The book focuses on theoretical suggestions from which the fictional worlds theory borrows its main ideas, that is, logic, semantics, and linguistics. It also examines areas of literary theoretical investigation, in which the fictional world theory has proven itself to be a significant tool for conducting more detailed research, namely intertextuality, fictional and historical narration.

What is unique and essential about theater? What separates it from other arts? Do we need "theater" in some fundamental way? The art of theater, as Paul Woodruff says in this elegant and unique book, is as necessary--and as powerful--as language itself. Defining theater broadly, including sporting events and social rituals, he treats traditional theater as only one possibility in an art that--at its most powerful--can change lives and (as some peoples believe) bring a divine presence to earth.
The Necessity of Theater analyzes the unique power of theater by separating it into the twin arts of watching and being watched, practiced together in harmony by watchers and the watched. Whereas performers practice the art of being watched--making their actions worth watching, and paying attention to action, choice, plot, character, mimesis, and the sacredness of performance space--audiences practice the art of watching: paying close attention. A good audience is emotionally engaged as spectators; their engagement takes a form of empathy that can lead to a special kind of human wisdom. As Plato implied, theater cannot teach us transcendent truths, but it can teach us about ourselves.
Characteristically thoughtful, probing, and original, Paul Woodruff makes the case for theater as a unique form of expression connected to our most human instincts. The Necessity of Theater should appeal to anyone seriously interested or involved in theater or performance more broadly.

In On the Genealogy of Color, Zed Adams argues for a historicized approach to conceptual analysis, by exploring the relevance of the history of color science for contemporary philosophical debates about color realism. Adams contends that two prominent positions in these debates, Cartesian anti-realism and Oxford realism, are both predicated on the assumption that the concept of color is ahistorical and unrevisable. Adams takes issue with this premise by offering a philosophical genealogy of the concept of color. This book makes a significant contribution to recent debates on philosophical methodology by demonstrating the efficacy of using the genealogical method to explore philosophical concepts, and will appeal to philosophers of perception, philosophers of mind, and metaphysicians.

Ironically, the philosophy of love has long been neglected by philosophers, so-called "lovers of wisdom," who would seemingly need to understand how one best becomes a lover. In Kierkegaard and the Philosophy of Love, Michael Strawser shows that the philosophy of love lies at the heart of Kierkegaard's writings, as he argues that the central issue of Kierkegaard's authorship can and should be understood more broadly as the task of becoming a lover. Strawser starts by identifying the questions (How should I love the other? Is self-love possible? How can I love God?) and themes (love's immediacy, intentionality, unity, and eternity) that are central to the philosophy of love, and he develops a rich context that includes analyses of the conceptions of love found in Plato, Spinoza, and Hegel, as well as prominent contemporary thinkers. Strawser provides an original and wide-ranging analysis of Kierkegaard's writings-from the early The Concept of Irony and Edifying Discourses to the late The Moment, while maintaining the prominence of Works of Love- to demonstrate how Kierkegaard's writings on love are relevant to the emerging study of the philosophy of love today. The most unique perspective of this work, however, is Strawser's argument that Kierkegaard's writings on love are most fruitfully understood within the context of a phenomenology of love. In interpreting Kierkegaard as a phenomenologist of love, Strawser claims that it is not Husserl and Heidegger that we should look to for a connection in the first instance, but rather Max Scheler, Dietrich von Hildebrand, Emmanuel Levinas, and most importantly, Jean-Luc Marion, who for the most part center their thinking on the phenomenological nature of love. Based on an analysis of the works of these thinkers together with Kierkegaard's writings, Strawser argues that Kierkegaard presents readers with a first phenomenology of love, a point of view that serves as a unifying perspective throughout this work while also pointing to areas for future scholarship. Overall, this work brings seemingly divergent perspectives into a unity brought about through a focus on love-which is, after all, a unifying force.

The Aesthetics of Desire and Surprise: Phenomenology and Speculation covers issues central to contemporary continental philosophy (desire, expectations, excess, rupture, transcendence, immanence, surprise). The proposed term desire||surprise captures the phenomenological-speculative character of the pair not yet and no longer. Non-obvious parallels between different thinkers are drawn, and the argumentation is organized around philosophical figures relevant in the sequence desire - excess -pause (rupture, break) - recuperation (surprise). The works of Levinas, Zizek, Bataille, Blanchot, Foucault, and Ricoeur are interpreted and positioned according to the proposed template of desire - excess - pause. The consideration of limit experiences involves authors fascinated by transgression, and the question of whether excess is immanent or transcendent. This discussion considers works by Nietzsche, Deleuze, Zizek, and Foucault. The analysis of surprise and the beginning of recovery after the pause considers works by Fink, Merleau-Ponty, Nancy, Lyotard, Dufrenne, Bachelard, and Seel. The provocative argument elaborated in this work is that surprise starts with indifference. Furthermore, the argument is that surprise begins where the concept reaches its ending, hence that the limit of speculative thinking at its ending is the limit of aesthetics at its beginning. The work of Hegel, Schelling and Jaspers are discussed in order to argue for the beginning of aesthetics there where knowledge ends. Philosophical thematic is contextualized via sections on artists such as Duchamp and Mondrian, and on some films, provoking interest of aestheticians working in art history and cultural studies departments.

The cultural discourse of theatrical performance defines the theatre sign interaction as an active semiosis. This, in turn, specifies the main objective of the study - the formulation of the basic parameters of this architectonics as a fundament of theatralite. Since the time of Antiquity the theatre has always been discussing general aesthetic, philosophical, ethical and social issues in the context of a visual image of the specific objects of an intellectual discourse. The book takes a close look at this process of signification, formation of meanings, presentation and interpretation on stage: a theatre performance is a product of an intense sign environment and a major symbol of theatricality.

This is an important new monograph relating Hegel's aesthetics to his philosophies of religion and history and, in particular, his philosophy of right. "Art, Myth and Society in Hegel's Aesthetics" returns to the student transcripts of Hegel's lectures on aesthetics, some of which have never been published and none of which have been translated into English, in an attempt to systematically relate Hegel's aesthetics to his philosophies of religion and history and, in particular, his philosophy of right. David James develops the idea that these transcripts show that Hegel was primarily interested in understanding art as an historical phenomenon and, in terms of its function in human history, more specifically, its role in the ethical life of the people. The book thus offers a thorough re-evaluation of Hegel's aesthetics and its relation to his theory of objective spirit, exposing the ways in which Hegel's views on this subject are anchored in his reflections on history and on different forms of ethical life.

Aristotle's Poetics is the first philosophical account of an art form and the foundational text in aesthetics. The Routledge Philosophy Guidebook to Aristotle and the Poetics is an accessible guide to this often dense and cryptic work. Angela Curran introduces and assesses: Aristotle's life and the background to the Poetics the ideas and text of the Poetics the continuing importance of Aristotle's work to philosophy today.

Media Criticism in a Digital Age introduces readers to a variety of critical approaches to audio and video discourse on radio, television and the Internet. It is intended for those preparing for electronic media careers as well as for anyone seeking to enhance their media literacy. This book takes the unequivocal view that the material heard and seen over digital media is worthy of serious consideration. Media Criticism in a Digital Age applies key aesthetic, sociological, philosophical, psychological, structural and economic principles to arrive at a comprehensive evaluation of programming and advertising content. It offers a rich blend of insights from both industry and academic authorities. These insights range from the observations of Plato and Aristotle to the research that motivates twenty-first century marketing and advertising. Key features of the book are comprised of: multiple video examples including commercials, cartoons and custom graphics to illustrate core critical concepts; chapters reflecting today's media world, including coverage of broadband and social media issues; fifty perceptive critiques penned by a variety of widely respected media observers and; a supplementary website for professors that provides suggested exercises to accompany each chapter (www.routledge .com/cw/orlik) Media Criticism in a Digital Age equips emerging media professionals as well as perceptive consumers with the evaluative tools to maximize their media understanding and enjoyment.

From Digital to Analog delves into the origins of digitization and its effects on contemporary culture. The book challenges the "common sense" assertion that digitization is just another step in the evolution of the culture of the editorial, film and recorded music industries and their enforcement of copyright laws. Digital technologies in contemporary culture have paradoxically undermined and, at the same time, strengthened such practices, provoking an unprecedented quarrel over the possession of, and access to, cultural products. Agustin Berti uses the release of Agrippa (A Book of the Dead) in 1992 to study this paradox. The importance of Agrippa for digital culture studies is proven through the discussion of the frequently understated importance of the materiality of digital culture. The book develops a critique of digital technology and its alleged neutrality and transparency. Ultimately, it illustrates how Agrippa anticipated a number of contemporary phenomena such as piracy, leaks, remixes, memes, and more, forcing us to rethink the concept of digital content itself and thus the way in which culture is produced, received and preserved today. From Digital to Analog is ideal reading for a graduate student readership, especially Master candidates in the fields of Literature, Arts, Digital Humanities, Digital Culture and New Media Studies.

From Digital to Analog delves into the origins of digitization and its effects on contemporary culture. The book challenges the "common sense" assertion that digitization is just another step in the evolution of the culture of the editorial, film and recorded music industries and their enforcement of copyright laws. Digital technologies in contemporary culture have paradoxically undermined and, at the same time, strengthened such practices, provoking an unprecedented quarrel over the possession of, and access to, cultural products. Agustin Berti uses the release of Agrippa (A Book of the Dead) in 1992 to study this paradox. The importance of Agrippa for digital culture studies is proven through the discussion of the frequently understated importance of the materiality of digital culture. The book develops a critique of digital technology and its alleged neutrality and transparency. Ultimately, it illustrates how Agrippa anticipated a number of contemporary phenomena such as piracy, leaks, remixes, memes, and more, forcing us to rethink the concept of digital content itself and thus the way in which culture is produced, received and preserved today. From Digital to Analog is ideal reading for a graduate student readership, especially Master candidates in the fields of Literature, Arts, Digital Humanities, Digital Culture and New Media Studies.

This volume stages a series of encounters between the French philosopher Jean-Luc Nancy and leading scholars of his work along four major themes of Nancy's thought: sense, experience, existence, and Christianity. In doing so, the volume seeks to remind readers that Nancy's sens has many meanings in French: aside from those that easily carry over into English, i.e., everything to do with "meaning" and "the senses"; it also includes the "way" they are "conducted," the "direction" they take, the "thrust" or "pulse" in which the circulation of sense exists. Faithful to this plural understanding of sens, the writings collected here aim to join Jean-Luc Nancy in the process of "making-sense" that animates his thinking, rather than to deliver a definitive summary of his position on any given issue. They are conceived of as notes "along the way," documenting "encounters" as moments of "(re)direction" and recording the "pulse" of sense that animates them. In that spirit, Nancy himself has provided each contribution with an "echo" in which he, in turn, responds to each author and thereby continues their mutual encounter. Aside from these echoes, this volume includes an original essay in which Nancy reflects upon the international trajectory of his thinking; a trajectory that is to be and undoubtedly will be continued, in many different directions, across and around the world. The chapters in this book were originally published as a special issue of Angelaki.

Jacques Ranciere's work has challenged many of the assumptions of contemporary continental philosophy by placing equality at the forefront of emancipatory political thought and aesthetics. Drawing on the claim that egalitarian politics persistently appropriates elements from political philosophy to engage new forms of dissensus, Devin Zane Shaw argues that Ranciere's work also provides an opportunity to reconsider modern philosophy and aesthetics in light of the question of equality. In Part I, Shaw examines Ranciere's philosophical debts to the 'good sense' of Cartesian egalitarianism and the existentialist critique of identity. In Part II, he outlines Ranciere's critical analyses of Walter Benjamin and Clement Greenberg and offers a reinterpretation of Ranciere's debate with Alain Badiou in light of the philosophical differences between Schiller and Schelling. From engaging debates about political subjectivity from Descartes to Sartre, to delineating the egalitarian stakes in aesthetics and the philosophy of art from Schiller to Badiou, this book presents a concise tour through a series of egalitarian moments found within the histories of modern philosophy and aesthetics.

Persuasive Aesthetic Ecocritical Praxis continues Patrick D. Murphy's focus on transversal ecocritical praxis by considering literature and cinema in terms of the persuasive force of aesthetic activity and whether or not artistic production and its criticism can be considered forms of activism. Murphy argues that literature and other forms of aesthetic production hold out the promise of being able to move some individuals deeply through both affective and intellectual engagement in ways that facilitate ideological reflection. To analyze aesthetic production ecocritically requires a transversal orientation in order to work continuously at accommodating a vast array of often seemingly disparate perspectives, disciplines, and contextual information, as well as the ever changing thematic, plot, setting, and contextual elements of the aesthetic works under consideration and the responses of changing audiences through time and across cultures. Murphy demonstrates this approach through presenting theories of transversality and applying them with attention to issues of propaganda, agitation, and persuasion, both in terms of artistic production and the criticism of such production. He also brings an ecofeminist orientation to the fore with particular attention to the gendered economic aspects of environmental issues in an age of land grabs and plantation economies. Along the way he treats a wide range of literary works, films and miniseries. In American literature he discusses realist and science fiction works, from Susan Fenimore Cooper's Rural Hours to Paolo Bacigalupi's The Windup Girl, Barbara Kingsolver's Flight Behavior to Kim Stanley Robinson's 2312, and Ana Castillo's So Far from God to Leslie Marmon Silko's Gardens in the Dunes. In international literature, he analyzes Mo Yan's The Garlic Ballads, Jiang Rong's Wolft Totem, Michiko Ishimure's The Lake of Heaven, Miyuki Miyabe's All She Was Worth, and other novels. The book concludes with a reading of Ernest Callenbach's Ecotopia and Ecotopia Emerging, an Afterword recommending further directions for transversal ecocritical research an and interview that discusses Murphy's previous book, Transversal Ecocritical Praxis, and provides some personal background on the author.

In Philosophy of Song and Singing: An Introduction, Jeanette Bicknell explores key aesthetic, ethical, and other philosophical questions that have not yet been thoroughly researched by philosophers, musicologists, or scientists. Issues addressed include: The relationship between the meaning of a song's words and its music The performer's role and the ensuing gender complications, social ontology, and personal identity The performer's ethical obligations to audiences, composers, lyricists, and those for whom the material holds particular significance The metaphysical status of isolated solo performances compared to the continuous singing of opera or the interrupted singing of stage and screen musicals Each chapter focuses on one major musical example and includes several shorter discussions of other selections. All have been chosen for their illustrative power and their accessibility for any interested reader and are readily available.

In this book, McMahon argues that a reading of Kant's body of work in the light of a pragmatist theory of meaning and language (which arguably is a Kantian legacy) leads one to put community reception ahead of individual reception in the order of aesthetic relations. A core premise of the book is that neo-pragmatism draws attention to an otherwise overlooked aspect of Kant's "Critique of Aesthetic Judgment," and this is the conception of community which it sets forth. While offering an interpretation of Kant's aesthetic theory, the book focuses on the implications of Kant's third critique for contemporary art. McMahon draws upon Kant and his legacy in pragmatist theories of meaning and language to argue that aesthetic judgment is a version of moral judgment: a way to cultivate attitudes conducive to community, which plays a pivotal role in the evolution of language, meaning, and knowledge.

The Indispensable Excess of the Aesthetic: Evolution of Sensibility in Nature traces the evolution of sensibility from the most primal indications detectable at the level of cellular receptors and plant tendril sensitivity, animal creativity and play to cultural ramifications. Taking on Darwin's insistence against Wallace that animals do have a sense of beauty, and on recent evolutionary observations, this book compellingly argues that sensibility is a biological faculty that emerges together with life. It argues that there is appreciation and discernment of quality, order, and meaning by organisms in various species determined by their morphological adaptations and environmental conditions. Drawing upon Baumgarten's foundational definition of aesthetics as scientia cognitionis sensitivae, this book proposes a non-anthropocentric approach to aesthetics as well as the use of empirical evidence to sustain its claims updating aesthetic understanding with contemporary biosemiotic and evolutionary theory. The text leads us along three distinct but entwined areas: from the world of matter to that of living matter to the realm of cultivated living matter for exploring how and why sensibility could have evolved. It points out that aspects traditionally used to demarcate and characterize human aesthetics-such as appreciation of symmetry, proportion and color, as well as pleasure, valuation and empathy, sensory seduction, creativity, and skills for representation, even fiction-are present not only in humans but among a variety of plant and animal species.

Paul Virilio is an innovative figure in the study of architecture, space, and the city. Virilio for Architects primes readers for their first encounter with his crucial texts on some of the vital theoretical debates of the twenty-first century, including: Oblique Architecture and Bunker Archeology Critical Space and the Overexposed City The Ultracity and Very High Buildings Grey Ecology and Global Hypermovement In exploring Virilio's most important architectural ideas and their impact, John Armitage traces his engagement with other key architectural and scientific thinkers such as Claude Parent, Benoit B. Mandelbrot, and Bernard Tschumi. Virilio for Architects allows students, researchers, and non-academic readers to connect with Virilio's distinctive architectural theories, critical studies, and fresh ideas.

Aesthetics is not a "factual" discipline; there are no aesthetic facts. The word itself is derived from the Greek word for "feeling" and the discipline arises because of the need to find a place for the passions within epistemology the branch of philosophy that investigates our beliefs. Aesthetics is more than just the study of beauty; it is a study of that which appeals to our senses, most often in connection with the classification, analysis, appreciation, and understanding of art. The Historical Dictionary of Aesthetics covers its history from Classical Greece to the present, including entries on non-western aesthetics. The book contains a chronology, a list of acronyms and abbreviations, an introductory essay, a bibliography, and hundreds of cross-referenced dictionary entries on the main concepts, terminology, important persons (philosophers, critics, and artists), and the rules and criteria we apply in making judgments on art. By providing concise information on aesthetics, this dictionary is not only accessible to students, but it provides details and facts to specialists in the field.

This volume's unifying theme is the question: Is a concept of development relevant to art? Bringing together contributions from the perspectives of philosophical aesthetics, psychoanalysis, architecture and design, and the practicing artist, as well as developmental theory in psychology, this volume provides a unique assembly of voices from different disciplines. The twelve chapters span artistic production in childhood, transformations in the work of the individual artist, and historical changes in art, thus establishing a broad canvas for examining how concepts of development are used in relation to the arts.
The contributors consider specific phenomena and questions against the background of theoretical issues, taking markedly different views on whether "change" in artistic work can be aptly characterized as "development" and, if so, what modulations of the concept may be required in light of accompanying assumptions and implications. Given the nature of this discourse, this richly illustrated book should lead to a radical rethinking among those who apply developmental concepts to artistic phenomena and aesthetic movements, and to reconsideration of the role of art in optimal human development within the individual and within social orders.

What is the work of art? How does art work as art? Andrew Benjamin contends that the only way to address these questions is by developing a radically new materialist philosophy of art, and by rethinking the history of art from within that perspective. A materialist philosophy of art starts with the contention that meaning is only ever the after effect of the way in which materials work. Starting with the relation between history, materials and work (art's work), this book opens up a highly original reconfiguration of the philosophy of art. Benjamin undertakes a major project that seeks to develop a set of complex interarticulations between art history and an approach to art's work that emphasizes art's material presence. A philosophy of art emerges from the limitations of aesthetics.

What is the work of art? How does art work as art? Andrew Benjamin contends that the only way to address these questions is by developing a radically new materialist philosophy of art, and by rethinking the history of art from within that perspective. A materialist philosophy of art starts with the contention that meaning is only ever the after effect of the way in which materials work. Starting with the relation between history, materials and work (art's work), this book opens up a highly original reconfiguration of the philosophy of art. Benjamin undertakes a major project that seeks to develop a set of complex interarticulations between art history and an approach to art's work that emphasizes art's material presence. A philosophy of art emerges from the limitations of aesthetics.

Listening is a social process. Even apparently trivial acts of listening are expert performances of acquired cognitive and bodily habits. Contemporary scholars acknowledge this fact with the notion that there are "auditory cultures." In the fourth century BCE, Greek philosophers recognized a similar phenomenon in music, which they treated as a privileged site for the cultural manufacture of sensory capabilities, and proof that in a traditional culture perception could be ordered, regular, and reliable. This approachable and elegantly written book tells the story of how music became a vital topic for understanding the senses and their role in the creation of knowledge. Focussing in particular on discussions of music and sensation in Plato and Aristoxenus, Sean Gurd explores a crucial early chapter in the history of hearing and gently raises critical questions about how aesthetic traditionalism and sensory certainty can be joined together in a mutually reinforcing symbiosis.

China is currently afflicted by enormous environmental problems. This book, drawing on ancient and modern Chinese environmental thinking, considers what it is that makes an environment a desirable place for living. The book emphasises ideas of beauty, and discusses how these ideas can be applied in natural, agricultural and urban environments in order to produce desirable environments. The book argues that environment is both a product of nature and of human beings, and as such is potentially alterable by culture. The book explores the three aspects of environmental beauty whereby such alteration might be beneficially made: integrated and holistic; ecological and man-made; and authentic and everyday. This book addresses environmental issues by distinctively suggesting that an aesthetic approach inspired from ancient Chinese tradition could help us overcome the many problems that human beings have created at local and global levels. Although its main focus is the traditional and current contexts of the People's Republic of China, the book transcends national borders. A typical example is the ancient Chinese thought system and cultural practice of Feng Shui ( ) that sought to negotiate how the natural environment and human constructions can cohabit without destructing each other. The author evokes that sought-after harmony through the powerful image of gardens of life whose environmental beauty can be found in traditional Chinese gardens and palaces as well as historically and culturally preserved cities.