This collection features essays from top experts in ethics and philosophy of love that offer varying perspectives on the value of a contemporary secular virtue of chastity. The virtue of chastity has traditionally been portrayed as an excellent personal disposition concerning the ideal ordering of sexual desire such that the person desires that which is actually good for both the self and others affected by his or her sexual desires and actions. Yet, for roughly the past half century chastity has been increasingly portrayed as an unnecessary ideal with few secular benefits that could not be otherwise obtained. Instead, chastity is sometimes portrayed as an odd kind of religious asceticism with few secular benefits. The essays in this volume ask whether there may be advantages to reconsidering a contemporary virtue of chastity. A recovered and reconceptualized concept of chastity can offer partial solutions to problems associated with externalized sexual desire, including sweeping patterns of sexual harassment, the high divorce/relationship-failure rate, and widespread pornography use. Sexual Ethics in a Secular Age will appeal to researchers and advanced students interested in the philosophy of sex and love, virtue ethics, and philosophical accounts of secularity.

The challenge of methodic quality has haunted scholars in the human and social sciences since the end of the nineteenth century with the explosive and public success of the natural sciences and their precision and aim of controlling nature. The discussion has been dominated by the quest for proper scientific concepts and methods comparable to those employed in the natural sciences. This book discloses the limits of scientific concepts and methods, and the failure of approaches in the human sciences emulating the scientific procedures in the natural sciences, notably the cognitive science of religion, to articulate religious life in its actuality. The author demonstrates on the basis of his own field research conducted among Buddhist monks in Sri Lanka and Orthodox monks and pilgrims on the Holy Mountain of Athos in Greece how preconceptions and historical belongingness determine interpretation. He argues that in the human sciences words matter more than concepts and propositions, and elucidates how words are revelatory of the authenticity of being, when the attitude adopted is that the view of the encountered other might be right. In the conclusion the author identifies the methodic characteristics of hermeneutic reflection and proposes an analytic model for the human sciences that enables scholars to articulate the authenticity of actual life in words that reach the other.

Focusing on John Ruskin as a teacher and on his greatest educational work, Fors Clavigera, Sara Atwood examines Ruskin's varied roles in education, the development of his teaching philosophy and style, and his vision for educational reform. Atwood maintains that the letters of Fors Clavigera constitute not only a treatise on education but a dynamic educational experiment, serving to set forth Ruskin's ideas about education while simultaneously educating his readers according to those very ideas. Closely examining Ruskin's life and writings, her argument traces the development of his moral aesthetic and increasing involvement in social reform; his methods and approach as an art instructor; and his dissatisfaction with contemporary educational practice. A chapter on Ruskin's legacy takes account of his influence on late Victorian and Edwardian educators, including J. H. Whitehouse and the Bembridge School; the Ruskin colonies in Tennessee, Florida, and Georgia; and the relevance of Ruskin's ideas to ongoing educational debates about teacher pay, state/national testing, retention, and the theory of the competent child. Historically well-grounded and forcefully argued, Atwood's study is not only a valuable contribution to scholarship on Ruskin and the Victorian period but an enjoinder for us to reconsider how Ruskin's educational philosophy might be of benefit today.

Towards a Twenty-First-Century Feminist Politics of Music opens up a new way of thinking about the absence of women's music. It does not aim to find 'a solution' in a liberal feminist sense, but to discover new potentialities, new possibilities for thought and action. Sally Macarthur encourages us, with the assistance of Deleuze, and feminist-Deleuzian work, to begin the important work of imagining what else might be possible, not in order to provide answers but to open up the as yet unknown. The power of thought - or what Deleuze calls the 'virtual' - opens up new possibilities. Macarthur suggests that the future for women's 'new' music is not tied to the predictable and known but to futures beyond the already-known. Previous research concludes that women's music is virtually absent from the concert hall, and yet fails to find a way of changing this situation. Macarthur finds that the flaw in the recommendations flowing from past research is that it envisages the future from the standpoint of the present, and it relies on a set of pre-determined goals. It thus replicates the present reality, so reinforcing rather than changing the status quo. Macarthur challenges this thinking, and argues that this repetitive way of thinking is stuck in the present, unable to move forward. Macarthur situates her argument in the context of current dominant neoliberal thought and practice. She argues that women have generally not thrived in the neoliberal model of the composer, which envisages the composer as an individual, autonomous creator and entrepreneur. Successful female composers must work with this dominant, modernist aesthetic and exploit the image of the neo-romantic, entrepreneurial creator. This book sets out in contrast to develop a new conception of subjectivity that sows the seeds of a twenty-first-century feminist politics of music.

Aesthetics and Modernity brings together Agnes Heller's most recent essays around the topics of aesthetic genres such as painting, music, literature and comedy, aesthetic reception, and embodiment. The essays draw on Heller's deep appreciation of aesthetics in all its forms from the classical to the Renaissance and the contemporary periods. Heller's recent work on aesthetics explores the complex and fraught status of artworks within the context of the history of modernity. For Heller, not only does the relation between aesthetics and modernity have to be looked at anew, but also the way in which these terms are conceptualized, and this is the two-fold task that she sets for herself in these essays. She engages this task with a critical recognition of modernity's pitfalls. This collection highlights these pitfalls in the context of continuing possibilities for aesthetics and our relationship with works of art, and throws light on Heller's theory of emotions and feelings, and her theory of modernity. Aesthetics and Modernity collects the essential essays of Agnes Heller, and is a must-read for anyone interested in Heller's major contributions to philosophy.

Architecture as Cosmology examines the precedents, interpretations, and influences of the architecture of one of the great buildings in the history of architecture, Lincoln Cathedral. It analyzes the origin and development of its architectural forms, which were to a great extent unprecedented and were very influential in the development of English Gothic architecture and in conceptions of architecture to the present day. Architecture as Cosmology emphasizes the relation of the architectural forms to medieval philosophy, focusing on the writings of Robert Grosseteste, Bishop of Lincoln (1235-53). The architecture is seen as a text of the philosophy, cosmology, and theology of medieval English culture. This book should be useful to anyone interested in architecture, architectural history, architectural theory, Gothic architecture, and medieval philosophy.

`We are fools to turn from the superhuman beauty' The Forbidden Subject launches from Ed Abbey's affirmation in Desert Solitaire: `This is the most beautiful place on earth'. How could such a sentiment become construed as problematic, elitist, or worse? How was a calculated and intentional attack on beauty sustained for more than a century? How did beauty become, and why does it largely remain, what Emory Elliot dubbed `the forbidden subject'? This book reviews the devastating impacts modernist avant-garde, Marxism, some feminisms and postmodernism have enacted - through paranoia, blame, cynicism - on beauty, hope and desire. Oppositional epistemologies deliberately eviscerated the possibilities and standing of beauty in criticism as well as in lived experience. According to Myra Jehlen, the orthodox critic thus became `an adversary of the work he or she analyses', tasked with undoing the aesthetic deception of what was read to `expose its misrepresentations and false ideals, to strip away the lie and expose the liar'. Tracing the war on natural beauty through the literary and visual arts, The Forbidden Subject asks what it has meant for the humanities, for problem solving environmental issues, for educating students, for our personal lives and, more recently, for ecocriticism. The book asks if current ecocriticism has been misdirected by the corrosive weight of negativity - the requirement always to be `reading against' - that has persisted in the arts and humanities for decades. It rehearses why a `return to beauty' was imperative, and what has happened to that return since the turn of the twenty-first century. Pondering these questions, The Forbidden Subject intertwines the potential place and nature of beauty and the beauty of nature and place, concluding with a substantial reading of the poetry and thought of Robinson Jeffers.

Two crucial moments in the formation and disintegration of musical modernity and the musical canon occurred at the turn of the seventeenth and the first half of the twentieth century. Dr Ljubica Ilic provides a fresh and close look at these moments, exploring the ways musical compositions shift to and away from ideological structures identified with modernity. The focus is on European art music whose grand narrative, defined by tonality and teleological development, begins in the seventeenth century and ends with twentieth-century modernisms. This particular musical "language game" coincides with historical changes in the phenomenological understanding of space and selfhood. A key concept of the book concerns musical compositions that remain without proper conclusions: if the wholesome (musical) work is a manifestation of wholesome subjectivity, the pieces Ilic explores deny it, reflecting conflict of the individual with previous beliefs, with contexts, and even within the self as the basic modern condition. The musical work is, in this case, still bounded and well-defined, but fractured by the incapability or refusal to satisfactorily conclude: the implicit cut forced upon it changes the expected musical flow or - speaking in spatial terms - it influences the musical form. By using the metaphor of space, Ilic explores: how the existence of a separate self as a primary feature of Western modernity becomes negotiated through awareness of the subject's own independence and individuality; innerness as something entirely separate from its surroundings; and the collective space of social interaction. Seeing musical storytelling as a metaphoric representation of selfhood, and modernity as a historical continuum, Ilic examines the boundaries and relationships between the musical work, the subject, and modern European history.

In this volume, a team of internationally respected contributors theorize the concept of aesthetic experience and its value. Exposing and expanding our restricted cultural and intellectual presuppositions of what constitutes aesthetic experience, the book aims to re-explore and affirm the place of aesthetic experience--in its evaluative, phenomenological and transformational sense--not only in relation to art and artists but to our inner and spiritual lives.

In her feminist inquiry into aesthetics and the sublime, Claire Raymond reinterprets the work of the American photographer Francesca Woodman (1958-1981). Placing Woodman in a lineage of women artists beginning with nineteenth-century photographers Julia Margaret Cameron and Clementina, Viscountess Hawarden, Raymond compels a reconsideration of Woodman's achievement in light of the gender dynamics of the sublime. Raymond argues that Woodman's photographs of decrepit architecture allegorically depict the dissolution of the frame, a dissolution Derrida links to theories of the sublime in Kant's Critique of Judgement. Woodman's self-portraits, Raymond contends, test the parameters of the gaze, a reading that departs from the many analyses of Woodman's work that emphasize her dramatic biography. Woodman is here revealed as a conceptually sophisticated artist whose deployment of allegory and allusion engages a broader debate about Enlightenment aesthetics, and the sublime.

Is music a language of the emotions? How do recorded pop songs differ from works created for live performance? Is John Cage's silent piece, 4'33", music? Stephen Davies's new book collects some of his most important papers on central topics in the philosophy of music. As well as perennial questions, Davies addresses contemporary controversies, including the impact of modern technology on the presentation and reception of both new and old musical works. These essays, two of them new and previously unpublished, are self-standing but thematically connected, and will be of great interest to philosophers, aestheticians, and to theorists of music and art.

Hunting the Sun upends all previous Faulkner biography, scholarship, and criticism by tracing to Honore de Balzac virtually everything in William Faulkner's oeuvre. Faulkner's work departs, often confusingly, from the traditional Romantic focus of novels. The reason for the confusion is that Faulkner was rewriting Balzac's La Comedie humaine, itself a prose revision of Dante's Divine Comedy, in order to create his own comedy. More specifically, Faulkner abandons the metaphysical basis of the earlier works and replaces them with a psychosexual one; for example, Balzac's "The Succubus" becomes Faulkner's "Carcassonne", which the American renders an erotic fantasy. Virtually all of Faulkner's major works, and many of the lesser ones, have direct sources in Balzac's work.

The #metoo movement has forced many fans to consider what they should do when they learn that a beloved artist has acted immorally. One natural thought is that fans ought to give up the artworks of immoral artists. In Why It's OK to Enjoy the Work of Immoral Artists, Mary Beth Willard argues for a more nuanced view. Enjoying art is part of a well-lived life, so we need good reasons to give it up. And it turns out good reasons are hard to find. Willard shows that it's reasonable to believe that most boycotts of artists won't succeed, so most of the time there's no ethical reason to join in. Someone who manages to separate the art from the artist isn't making an ethical mistake by buying and enjoying their art. She then considers the ethical dimensions of canceling artists and the so-called "cancel culture," arguing that canceling is ethically risky because it encourages moral grandstanding. Willard concludes by arguing that the popular debate has overlooked the power of art to change our lives for the good. It's of course OK to decide to give up the artwork of immoral artists, but - as Willard shows in this provocative little volume - it's OK to continue to enjoy their art as well. Key Features Offers accessible discussions of complicated philosophical topics like aesthetic value, collective action problems, and epistemic justice Provides a unique perspective and underexplored argument on the popular issue of cancellation Explores the role of aesthetic value in our lives, including its relation to our ethical decisions and our well being

Literary scholarship has paid little serious attention to Habermas' philosophy, and, on the other hand, the reception of Habermas has given little attention to the role that literary practice can play in a broader theory of communicative action. David Colclasure's argument sets out to demonstrate that a specific, literary form of rationality inheres in literary practice and the public reception of literary works which provides a unique contribution to the political public sphere.

In this book, Barry and Gail Lord focus their two lifetimes of international experience working in the cultural sector on the challenging questions of why and how culture changes. They situate their discourse on aesthetic culture within a broad and inclusive definition of culture in relation to material, physical and socio-political cultures. Here at last is a dynamic understanding of the work of art, in all aspects, media and disciplines, illuminating both the primary role of the artist in initiating cultural change, and the crucial role of patronage in sustaining the artist. Drawing on their worldwide experience, they demonstrate the interdependence of artistic production, patronage, and audience and the remarkable transformations that we have witnessed through the millennia of the history of the arts, from our ancient past to the knowledge economy of the twenty-first century. Questions of cultural identity, migration, and our growing environmental consciousness are just a few examples of the contexts in which the Lords show how and why our cultural values are formed and transformed. This book is intended for artists, students, and teachers of art history, museum studies, cultural studies, and philosophy, and for cultural workers in all media and disciplines. It is above all intended for those who think of themselves first as audience because we are all participants in cultural change.

Aesthetics: A Reader provides centrally important texts that explore the current state of the debate on twelve major topics within aesthetics and the philosophy of art. With the exception of excerpts from classic texts by Hume, Kant, Hanslick, and Collingwood, all the readings are by contemporary authors. Most of these essays have been abridged by the editors to enhance their accessibility and to maximize our ability to present a variety of positions on a given topic. Aesthetics provides a wide-ranging introduction to aesthetic theory and philosophy of art for readers, particularly university students who seek an overview of major controversies, theories, and writers. Each chapter features three to four contrasting views of each topic introduced by an original introductory essay that outlines the chapter's central issues, concepts, and controversies.

Aesthetics: A Reader provides centrally important texts that explore the current state of the debate on twelve major topics within aesthetics and the philosophy of art. With the exception of excerpts from classic texts by Hume, Kant, Hanslick, and Collingwood, all the readings are by contemporary authors. Most of these essays have been abridged by the editors to enhance their accessibility and to maximize our ability to present a variety of positions on a given topic. Aesthetics provides a wide-ranging introduction to aesthetic theory and philosophy of art for readers, particularly university students who seek an overview of major controversies, theories, and writers. Each chapter features three to four contrasting views of each topic introduced by an original introductory essay that outlines the chapter's central issues, concepts, and controversies.

Plato has often been read as denigrating the cognitive and ethical value of poetry. In his dialogues, the faculty that corresponds to the poetic the imagination is located at the lowest level of human intelligence, and so it is furthest from true understanding. Simultaneously, the Platonic dialogues violate Plato s own alleged prohibitions against quoting and imitating poets, and much of the writing in the dialogues is poetic. All too often, the voluminous literature on Plato dismisses Plato s poetic formulations as merely the unintended contradictions of an otherwise meticulous author. In Praise of Plato s Poetic Imagination asks whether this ubiquitous reading misses something truly significant in Plato s understanding of the cognitive and ethical dimensions of human existence. Throughout the dialogues, Plato formulates ideas so precisely, utilizing carefully crafted images and structures, that we must question whether his flagrant and performative poetics can be mere mistakes, and inquire into how the poetic and creative arts contribute to true understanding. This book approaches the latter question by analyzing the role of the imagination in Platonic dialogues. It argues that critiquing poetry by poetic means, just as arguing against mimesis mimetically in the Republic or writing against the written word in the Phaedrus, constitute performative contradictions that bear significant philosophical meaning on further examination. The book suggests that the elusive examples of dialectic referred to in the divided line are the dialogues themselves the putting into practice of ethical ideals. If so, the role of the imagination is to be sought in the unfolding of the dialogues themselves, not simply in what is said, but also in what takes place within the dialogues.

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 A to Z of Aesthetics covers its history from Classical Greece to the present, including entries on non-western aesthetics. The book contains a chronology, 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.

Aesthetic theory in the West has, until now, been dominated by ideas of effect, autonomy, and reception. Transformative Aesthetics uncovers these theories' mutual concern with the transformation of those involved. From artists to spectators, readers, listeners, or audiences, the idea of transformation is one familiar to cultures across the globe. Transformation of the individual is only one part of this aesthetic phenomenon, as contemporary artists are increasingly called upon to have a transformative, sustainable impact on society at large. To this end, Erika Fischer Lichte and Benjamin Wihstutz present a series of fresh perspectives on the discussion of aesthetics, uniting Western theory with that of India, China, Australia, and beyond. Each chapter of Transformative Aesthetics focuses on a different approach to transformation, from the foundations of aesthetics to contemporary theories, breaking new ground to establish a network of thought that spans theatre, performance, art history, cultural studies, and philosophy.

In Aesthetic Genesis, the author argues for a reversal of the most fundamental tenet of phenomenology-namely, that all consciousness is intentional (that is, directed toward an object). Mitscherling suggests, as a new "Copernican hypothesis," that intentionality (i.e., directionality) gives rise to consciousness. This book describes not only the origin, or "genesis," of human cognition in sensation, but also the genesis of sensation from intentional structures belonging to nature itself. A phenomenological examination of our experience leads to the conclusion that the two sorts of being generally recognized by contemporary science and philosophy-that is, material being and ideal being-prove ontologically inadequate to account for this experience. Mitscherling rehabilitates the pre-modern concepts of "intentional being" and "formal causality" and employs them in the construction of a comprehensive phenomenological analysis of embodiment, aesthetic experience, the interpretation of texts, moral behavior, and cognition in general.

Architecture's role is becoming increasingly limited to serving the all-pervasive system of globalised capitalism and becoming a constituent, complicit part of its mechanism. The Resistant Object of Architecture addresses this problem, and does so in a way that represents a marked departure from predominant responses which, as the book shows, do not address the core issue. The book addresses this problem by focusing on the question "what is architecture?," and responds to this question by developing the immanent structural logic of architecture that enables it to work not only as an instrumental thinking practice, but as a practice of creative thinking. This means that it alone determines its issues, problems, and priorities, and precisely because of that it has the capacity and cogency to destabilise, indeed pierce holes in the system in which it operates. The Resistant Object of Architecture draws on various theoretical sources, from the psychoanalysis of Jacques Lacan and the philosophy of Alain Badiou, to contemporary architectural theory. In contrast to the predominant view of today, it demonstrates that architecture has an affirmative, transformative capacity. This book is an ideal read for those interested in architectural theory and history, analysis of contemporary architecture, and philosophy of architecture.

Kandinsky's theory of art has usually been treated as little more than a guide to help our understanding of his paintings. In contrast, this book attends primarily to the artist's writings on art; thus his art theory is treated on its own terms. Drawing on the diverse literature that has been written on Kandinsky's art and theory, the author demonstrates that while many different perspectives on his work have been identified, none holds the 'key' to that work. Instead, the book shows Kandinsky's method in his writings to be highly eclectic, resulting in an exciting and challenging variety of content (a description that also applies, as a postscript to the book shows, to his method in painting). Kandinsky, however, transcended this diversity and consistently sought evidence of the unity of all things: something that would be realised through his understanding of the term 'synthesis'. The book follows Kandinsky's fascinating attempts to establish synthesis (not only in art but also in other disciplines including science, mathematics, law and politics) in his key theoretical publications: On the Spiritual in Art (1911) and Point and Line to Plane (1926). The result is a new and innovative understanding of both Kandinsky's art theory and his art.

Francois Laruelle emerged from the hallowed generation of French postwar philosophers that included luminaries such as Jacques Derrida, Gilles Deleuze, Luce Irigaray, and Jean Baudrillard, yet his thinking differs radically from that of his better-known contemporaries. In Laruelle and Art, Jonathan Fardy provides the first academic monograph dedicated solely to Laruelle's unique contribution to aesthetic theory and specifically the 'non-philosophical' project he terms 'non-aesthetics'. This undertaking allows Laruelle to think about art outside the boundaries of standard philosophy, an approach that Fardy explicates through a series of case studies. By analysing the art of figures such as Julia Margaret Cameron, Anish Kapoor, Dan Flavin, and James Turrell as well as the drama of Michael Frayn, Fardy's new book enables new and experienced readers of Laruelle to understand how the philosopher's thinking can open up new vistas of art and criticism.

The conception of modernity as a radical rupture from the past runs parallel to the conception of Europe as the primary locus of global history. The essays in this volume contest the temporal and spatial divisions-between past and present, modernity and tradition, and Europe's progress and Asia's stasis-which the conventional narrative of modernity creates. Drawing on early modern Chinese and Indian history and culture instead, the authors of the book explore the provenance of modernity beyond the west to see it in a transcultural and pluralistic light. The central argument of this volume is that modernity does not have a singular core or essence-a causal centre. Its key features need to be disaggregated and new configurations and combinations imagined. By studying the Bhakti movement, Confucian democracy, and the maritime and agrarian economies of China and India, this book enlarges the terms of debate and revisits devalued terms and concepts like tradition, religion, authority, and rural as resources for modernity. This book will be of great interest to researchers and academicians working in the areas of history, Sociology, Cultural Studies, literature, geopolitics, South Asian and East Asian Studies.