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.

John Dewey was the most celebrated and publicly engaged American philosopher in the twentieth century. His naturalistic theory of "experience" generated new approaches to education and democracy and re-grounded philosophy's search for truth in the needs of life as it is shared and lived. However, interpretations of Dewey after the linguistic turn have either obscured or rejected the considerable role that he gives to the non-discursive dimension of experience. In Dewey and the Aesthetic Unconscious: The Vital Depths of Experience, Bethany Henning argues that much classical American philosophy implicitly recognizes an unconscious dimension of mind that is distinct from Freud's theory. Although the unconscious that emerges within American thought has never been treated systematically, it found its fullest expression in Dewey's work, particularly in his theory of aesthetic experience. This dimension of mind illuminates the continuity between nature and culture, and it provides us with an account of why artwork is often successful at communicating meanings from the ecological and intimate dimensions of life, where discourse often fails. If the relationship between the human and the organic world has emerged as the definitive question of twenty-first century life, then the aesthetic unconscious stands as a resource for our ecological and intimate well-being.

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.

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.

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.

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.

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.

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.

How to read Walter Benjamin today? This book argues that the proper way is through an approach which recognizes and respects his own peculiar theorization of the act of reading and the politics of interpretation that this entails. The approach must be figural, that is, focused on images, and driven by the notion of actualization. Figural reading, in the very sui generis Benjarninian way, understands figures as constellations, whereby an image of the past juxtaposes them with an image of the present and is thus actualized. To apply this method to Benjamin's own work means first to identify some figures. The book singles out the Flaneur, the Detective, the Prostitute and the Ragpicker, and then sets them alongside a contemporary account of the same figure: the Flaneur in Juan Goytisolo's Landscapes after the Battle (1982), the Detective in Paul Auster's New York Trilogy (1987), the Prostitute in Dacia Maraini's Dialogue between a Prostitute and her Client (1973), and the Ragpicker in Mudrooroo's The Mudrooroo/Muller Project (1993). The book thereby, on the one hand, analyses the politics of reading Benjamin today and, on the other, sets his work against a variety of contemporary aesthetics and politics of interpretation.

Originally published in 1962, the experimental study of aesthetics was a field particularly associated with the name of C.W. Valentine, who in this book provided a critical review of research carried out since the end of the nineteenth century principally by British and American psychologists. The investigations described, many of them conducted by the author, are concerned with individual responses to what is commonly regarded as beautiful in painting, music, and poetry, an important distinction being made between the perception of objects as 'beautiful' as opposed to 'pleasing'. The reactions of children and adults, and of people having different ethnic and social backgrounds, are explored in a variety of experiments dealing with specific elements, including colour, form, and balance in painting; musical intervals, discord, harmony, melody, and tempo; and rhythm, metre, imagery, and associations in classical and romantic poetry. Other experiments seek to disclose the temperamental and attitudinal factors underlying individual differences in the judgement and appreciation of specific works of art. Of particular interest are the studies of responses to modern paintings, poems and musical compositions. The findings throw light on the development of discrimination and taste and suggest the possibility of some common factor in the appreciation of these three arts. It was felt that critics as well as psychologists and aestheticians would find much to encourage reflection and to stimulate further research.

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.

Works of fiction are works of the imagination and for the imagination. Gregory Currie energetically defends the familiar idea that fictions are guides to the imagination, a view which has come under attack in recent years. Responding to a number of challenges to this standpoint, he argues that within the domain of the imagination there lies a number of distinct and not well-recognized capacities which make the connection between fiction and imagination work. Currie then considers the question of whether in guiding the imagination fictions may also guide our beliefs, our outlook, and our habits in directions of learning. It is widely held that fictions very often provide opportunities for the acquisition of knowledge and of skills. Without denying that this sometimes happens, this book explores the difficulties and dangers of too optimistic a picture of learning from fiction. It is easy to exaggerate the connection between fiction and learning, to ignore countervailing tendencies in fiction to create error and ignorance, and to suppose that claims about learning from fiction require no serious empirical support. Currie makes a case for modesty about learning from fiction-reasoning that a lot of what we take to be learning in this area is itself a kind of pretence, that we are too optimistic about the psychological and moral insights of authors, that the case for fiction as a Darwinian adaptation is weak, and that empathy is both hard to acquire and not always morally advantageous.

Richard Wollheim is one of the dominant figures in the philosophy of art, having focused on two core, interrelated questions: How do paintings depict? and how do they express feelings? In this collection, a distinguished group of thinkers in the fields of art history and philosophical aesthetics offers a critical assessment of Wollheim's theory of art. In the final essay Wollheim himself responds to the contributors. This book will be eagerly sought out by all serious students of the theory of art, whether in departments of philosophy or art history.

This book focuses on a dimension of art which the philosophical tradition (from Plato to Hegel and even Adorno) has consistently overlooked, such was its commitment - explicit or implicit - to mimesis and the metaphysics of truth it presupposes. De Beistegui refers to this dimension, which unfolds outside the space that stretches between the sensible and the supersensible - the space of metaphysics itself - as the hypersensible and show how the operation of art to which it corresponds is best described as metaphorical. The movement of the book, then, is from the classical or metaphysical aesthetics of mimesis (Part One) to the aesthetics of the hypersensible and metaphor (Part Two). Against much of the history of aesthetics and the metaphysical discourse on art, he argues that the philosophical value of art doesn't consist in its ability to bridge the space between the sensible and the supersensible, or the image and the Idea, and reveal the sensible as proto-conceptual, but to open up a different sense of the sensible. His aim, then, is to shift the place and role that philosophy attributes to art.

This book is a reconstruction and presentation of the fundamental assumptions of the so-called weak thought, as elaborated mainly by the Italian hermeneutical philosopher Gianni Vattimo and the Romanian philosopher Constantin Noica in his ontology. Both Noica and Vattimo focus on all that is existentially fragile, deficient, crippled or defective. The way in which weak being manifests itself can be best expressed by using the concept of the trace. Some motifs of weak thought serve to reinterpret certain fundamental concepts of poetics, firstly, the concept of mimesis, treated here as a kind of tracing, and secondly, the concept of the textual subject as a trace. The book also describes these tendencies in modern literature in which the intuition of weak being has most fully expressed itself. In general terms, this intuition is that of a reality that has lost its substantiality and essentiality. This intuition is most frequently expressed by the motif of the trace in its various different meanings: as the imprint, the remnant, the sign-message.

Originally published in 1924, this title is substantially a continuation of Baudouin's earlier work Studies in Psychoanalysis, being an application of psychoanalysis to the theory of aesthetics, as illustrated by a detailed study of the works of the Belgian poet Emile Verhaeren. The 'interpretation' Freud has supplied for dreams Baudouin attempts - and archives - for the imagery of the artistic creator. The work is in part based upon private documents supplied to the author by Madame Verhaeren, an autograph letter, and a previously unpublished poem.

For British playwright, John Osborne, there are no brave causes; only people who muddle through life, who hurt, and are often hurt in return. This study deals with Osborne's complete oeuvre and critically examines its form and technique; the function of the gaze; its construction of gender; and the relationship between Osborne's life and work. Gilleman has also traced the evolution of Osborne's reception by turning to critical reviews at the beginning of each chapter.

What is art? Can anything be art? Is there "value" or "truth" in art, or does it all come down to "how it makes us feel"? These questions have puzzled artists, curators, and connoiseurs as well as the general art-appreciating public. In Art & Philosophy author Timothy Taubes offers many insightful observations on these and other questions surrounding the objects in which we take an aesthetic interest. Art is the communication of ideas, and clearly some ideas are more important than others, just as some artists are adept at communicating their ideas and others are less capable. The language of art is learned in much the same way one becomes proficient in any language - through observation, application, adaptation, and retention. However, the datum of an aesthetic language is different from that of other communicative skills. The aesthetic vocabulary is comprised of living equivalents to common experiences that all humans share: i.e., transcendent ideals, such as love, humility, and justice, which keep works of art relevant for today. Participation in the experience of art helps us learn something about ourselves - we enter into communion with the world. This is the artwork's primary duty - to bridge the mysterious externality of existence separating the spirits of human beings one from another. Aesthetic contemplation is a learning experience: the learning of shared properties, values, and beliefs. However, such learning should never be compulsory: we should not feel obliged to study and memorize definitions, explanations, and symbols. Instead, learning acquired through art is without conscious effort; the psyche searches through conscious reality for its spiritual roots. Art is a livedexperience best exemplified by Greek civilization, wherein every facet of life was an expression of the aesthetic. Tragically, we have lost much of that lived quality in our own aesthetic experiences. Having become rationalized and narrowly defined, they only serve as limitations to a fuller experience of art. But we imposed these limitations on ourselves, and only we can remove them. Art & Philosophy assimilates the development of Western culture (and many Eastern views as well) into our collective lived experience as humanity approaches the twenty-first century. How does modern art compare with its primitive predecessors? In what sense are we still living according to the words of the pre-Socratic philosophers, and how might modern philosophers be leading us astray? Instead of dictating answers to these important aesthetic questions, Taubes suggests that an exploration of the communicative experience of art provides the means by which we can reach our own independent conclusions.

First Published in 2005. Routledge is an imprint of Taylor & Francis, an informa company.

In global terms, creative industries are on the rise, as are new media investigations in art and initiatives that encourage innovation in the arts, for end-use in the economy. However, there is a significant lack of critical reflection on this form of creative production. This important book points out the dangers and downfalls that accompany such a boom of the creative industries and the subordination of art to the economy and politics. Specifically, it shows that art, as a mode of social and aesthetic practice, is losing the very thing which it has striven for so desperately in the course of modernity: its independence from other spheres of human activity.

This book boldly crosses traditional academic boundaries, offering an original, philosophically informed argument about the nature of language, reading and interpreting the poetry of Wallace Stevens and the novels of Vladimir Nabokov. Redeeming Words and the Promise of Happiness is a work both in literary criticism and in philosophy. The approach is strongly influenced by Walter Benjamin's philosophy of language and Theodor Adorno's aesthetic theory, but the other philosophers-notably Plato, Kant, Hegel, Emerson, Nietzsche, Heidegger, and Wittgenstein-figure significantly in the reading and interpretation. Kleinberg-Levin argues that despite its damaged, corrupted condition, language is in its very existence the bearer of a utopian or messianic promise of happiness. Moreover, he argues, by reconciling sensuous sense and intelligible sense; showing the sheer power of words to create fictional worlds and deconstruct what they have just created; and redeeming the revelatory power of words-the power to turn the familiar into something astonishing, strange or perplexing-the two writers in this study sustain our hope for a world of reconciled antagonisms and contradictions, evoking in the way they freely play with the sounds and meanings of words, some intimations of a new world-but our world here, this very world, not some heavenly world-in which the promise of happiness might be redeemed. Reflecting on the poetry of Stevens, Kleinberg-Levin argues that the poet defies the correspondence theory of truth so that words may be faithful to truth as transformative and revelatory. He also argues that in the pleasure we get from the sensuous play of words, there is an anticipation of the promise of happiness that challenges the theological doctrine of an otherworldly happiness. And in reading Nabokov, Kleinberg-Levin shows how that writer inherits Mallarme's conception of literature, causing with his word plays the sudden reduction of the fictional world he has just created to its necessary conditions of materiality. The novel is revealed as a work of fiction; we see its conditions of possibility, created and destroyed before our very eyes. But the pleasure in seeing words doing this, and the pleasure in their sensuous materiality, are intimations of the promise of happiness that language bears. Using a Kantian definition of modernism, according to which a work is modernist if it reveals and questions inherited assumptions about its necessary conditions of possibility, these studies show how and why both Stevens and Nabokov are exemplars of literary modernism.

This book engages debates in current art criticism concerning the turn toward participatory works of art. In particular, it analyzes ludic participation, in which play and games are used organizationally so that participants actively engage with or complete the work of art through their play. Here Stott explores the complex and systematic organization of works of ludic participation, showing how these correlate with social systems of communication, exhibition, and governance. At a time when the advocacy of play and participation has become widespread in our culture, he addresses the shortage of literature on the use of play and games in modern and contemporary arts practice in order to begin a play theory of organization and governance.

The Arts-Based Research Primer explores the arts-based research paradigm and its potential to intersect with and augment traditional social science and educational research methods. The arts-based research (ABR) paradigm may be broadly understood as a flexible architecture of practice-based theory-building methodologies. This text aims to reveal how arts-based ways of knowing and doing lend themselves to blended spaces of naturalistic inquiry, and is intended to aid artists and scientists alike in their research and professional practices. This text also highlights the utility of arts-based research concepts toward building innovative curriculum-making strategies for educational practice both within and beyond the classroom setting. Accessible examples of analytic, synthetic, critical-activist, and improvisational arts-based research methodologies and their outcomes were solicited from a wide range of researchers in varying disciplines, including senior faculty and emerging graduate level scholars. Chapters include a paradigm analysis of the characteristics of arts-based research; brief historical overviews along with a review of recent ABR literature; charts, diagrams and photographs representing ABR approaches for addressing diverse kinds of questions; suggestions for using an ABR inquiry model when writing a research paper; and detailed glossaries of key concepts and terms.