This book undertakes to show how the exercise of reading Tolstoy's "The Death of Ivan Ilyich" involves articulating for ourselves, as readers, what it means to liberate life through death. What Tolstoy's short story shows us, the author argues, is that life can be truly liberated through death only when we see that death is neither a supernatural event nor a natural end but involves a work of love. In Part 1 of his study, the author addresses the common assumptions that give rise to the idea that religious and secular views of life and death are opposed in modernity. He also examines the history of values that Tolstoy's story embodies. In Part 2, he analyses the life and death of Ivan Ilyich in order to show that the values that are embedded in Tolstoy's story are at once religious and secular.

Color is one of cinema's most alluring formal systems, building on a range of artistic traditions that orchestrate visual cues to tell stories, stage ideas, and elicit feelings. But what if color is not-or not only-a formal system, but instead a linguistic effect, emerging from the slipstream of our talk and embodiment in a world? This book develops a compelling framework from which to understand the mobility of color in art and mind, where color impressions are seen through, and even governed by, patterns of ordinary language use, schemata, memories, and narrative. Edward Branigan draws on the work of Ludwig Wittgenstein and other philosophers who struggle valiantly with problems of color aesthetics, contemporary theories of film and narrative, and art-historical models of analysis. Examples of a variety of media, from American pop art to contemporary European cinema, illustrate a theory based on a spectator's present-time tracking of temporal patterns that are firmly entwined with language use and social intelligence.

The Routledge Handbook of Love in Philosophy collects 39 original chapters from prominent philosophers on the nature, meaning, value, and predicaments of love, presented in a unique framework that highlights the rich variety of methods and traditions used to engage with these subjects. This volume is structured around important realms of human life and activity, each of which receives its own section: I. Family and Friendship II. Romance and Sex III. Politics and Society IV. Animals, Nature, and the Environment V. Art, Faith, and Meaning VI. Rationality and Morality VII. Traditions: Historical and Contemporary. This last section includes chapters treating love as a subject in both Western and non-Western philosophical traditions. The contributions, all appearing in print here for the first time, are written to be accessible and compelling to non-philosophers and philosophers alike; and the volume as a whole encourages professional philosophers, teachers, students, and lay readers to rethink standard constructions of philosophical canons.

The Aesthetic Brain takes the reader on a wide-ranging journey through the world of beauty, pleasure, and art. Chatterjee uses neuroscience to probe how an aesthetic sense is etched in our minds and evolutionary psychology to explain why aesthetic concerns feature centrally in our lives. Along the way, Chatterjee addresses fundamental questions: What is beauty? Is beauty universal? How is beauty related to pleasure? What is art? Should art be beautiful? Do we have an instinct for art? Chatterjee starts by probing the reasons that we find people, places, and even numbers beautiful. At the root of beauty, he finds, is pleasure. He then examines our pleasures by dissecting why we want and why we like food, sex, and money and how these rewards relate to aesthetic encounters. His ruminations on beauty and pleasure prepare him and the reader to face art. He wanders through the problems of defining art, understanding contemporary art, and interpreting ancient art. He explores why art, something that seems so useless, also feels fundamental to our humanity. Replete with facts, anecdotes, and analogies, this empirical guide to aesthetics offers scientific answers without deflating the wonders of beauty and art.

This collection of essays is devoted to the philosophical examination of the aesthetics of videogames. Videogames represent one of the most significant developments in the modern popular arts, and it is a topic that is attracting much attention among philosophers of art and aestheticians. As a burgeoning medium of artistic expression, videogames raise entirely new aesthetic concerns, particularly concerning their ontology, interactivity, and aesthetic value. The essays in this volume address a number of pressing theoretical issues related to these areas, including but not limited to: the nature of performance and identity in videogames; their status as an interactive form of art; the ethical problems raised by violence in videogames; and the representation of women in videogames and the gaming community. The Aesthetics of Videogames is an important contribution to analytic aesthetics that deals with an important and growing art form.

Philosophers often use the term "naturalism' in order to describe their work. It is commonplace to see a metaphysical, epistemological and/or ethical position self-described and described by others as one that is "naturalized." But what, if anything, does the term naturalized add--or subtract---to the position being articulated? I demonstrate in The Problem of Naturalism: Analytic and Continental Perspectives, that the term naturalism connotes such a broad meaning that it is difficult to demarcate naturalism from philosophy itself. Still, many philosophers have tried to provide non-trivial and non-vacuous definitions of the term. My book, by and large, argues that such attempts are unsuccessful. Instead, I argue that naturalism is an attitude and neither a methodology nor a substantive position. I then articulate the guidelines the naturalist needs to follow, as well as the virtues he or she needs to practice, in order for the term naturalism to do any meaningful work. Much of the book explains and then critiques the various attempts to define naturalism in the Anglo-American secondary literature. Some of the criticisms I raise seem to emanate from the internal logic of the naturalistic position being expressed. However, others have emerged from gleaning the work of such Continental thinkers as: Nietzsche, Husserl, Heidegger and Foucault. I use these thinkers in order to expose the unjustified implicit and sometimes explicit assumptions that many naturalistic philosophers presume to hold when they attempt to render a clear, distinct and robust naturalist position.

Originally published in 1989. This is the first history of modern France to explore the long-term origins of the libertarian revolt. It traces the moral history from the eighteenth century to the 1960s, examining the questions of marriage and divorce, homosexuality, and sexual morality. It includes detailed chapters on the Marquis de Sade, Charles Fourier, Andre Gide, and Daniel Guerin in order to illustrate the changing legislation, popular thought and public opinion. The result is an enlightening and provocative account which will be of interest to students of modern French history, moral thought and the history of sexual attitudes.

Dance and the Corporeal Uncanny takes the philosophy of the body into the field of dance, through the lens of subjectivity and via its critique. It draws on dance and performance as its dedicated field of practice to articulate a philosophy of agency and movement. It is organized around two conceptual paradigms - one phenomenological (via Merleau-Ponty), the other an interpretation of Nietzschean philosophy, mediated through the work of Deleuze. The book draws on dance studies, cultural critique, ethnography and postcolonial theory, seeking an interdisciplinary audience in philosophy, dance and cultural studies.

This book addresses how our revisionary practices account for relations between texts and how they are read. It offers an overarching philosophy of revision concerning works of fiction, fact, and faith, revealing unexpected insights about the philosophy of language, the metaphysics of fact and fiction, and the history and philosophy of science and religion. Using the novels of J.R.R. Tolkien as exemplars, the authors introduce a fundamental distinction between the purely physical and the linguistic aspects of texts. They then demonstrate how two competing theories of reference-descriptivism and referentialism-are instead constitutive of a single semantic account needed to explain all kinds of revision. The authors also propose their own metaphysical foundations of fiction and fact. The next part of the book brings the authors' philosophy of revision into dialogue with Thomas Kuhn's famous analysis of factual, and specifically scientific, change. It also discusses a complex episode in the history of paleontology, demonstrating how scientific and popular texts can diverge over time. Finally, the authors expand their philosophy of revision to religious texts, arguing that, rather than being distinct, such texts are always read as other kinds, that faith tends to be more important as evidence for religious texts than for others, and that the latter explains why religious communities tend to have remarkable historical longevity. Revising Fiction, Fact, and Faith offers a unique and comprehensive account of the philosophy of revision. It will be of interest to a wide range of scholars and advanced students working in philosophy of language, metaphysics, philosophy of literature, literary theory and criticism, and history and philosophy of science and religion.

Do aesthetic appeals to senses and emotions in political debate necessarily marginalise political reason and reduce citizens to consumers - thus dangerously undermining democracy? Or is sensuous-emotional engagement, on the contrary, a basic fact of the political process and a crucial precondition for revitalising democracy? Aesthetics and Political Culture in Modern Society investigates the current interrelationship between aesthetic practice and political practice in Western democracies, focusing on its impact on democratic political culture. Henrik Kaare Nielsen argues that aesthetic interventions in the political process do not by definition undermine politics' content of reason. Instead, a differentiation must be made between a multiplicity of aesthetic forms of intervention - some of which tend to weaken the political judgement of citizens while other forms tend to stimulate competent judgement. This book will be of interest to scholars in the fields of political science, sociology, media studies, and cultural studies.

Isn't That Clever provides a new account of the nature of humor - the cleverness account - according to which humor is intentional conspicuous acts of playful cleverness. By defining humor in this way, answers can be found to longstanding questions about humor ethics (Are there jokes that are wrong to tell? Are there jokes that can only be told by certain people?) and humor aesthetics (What makes for a good joke? Is humor subjective?). In addition to humor in general, Isn't That Clever asks questions about comedy as an art form such as whether there are limits to what can be said in dealing with a heckler and how do we determine whether one comedian has stolen jokes from another.

This book studies the tension between arts and politics in four contemporary artists from different countries, working with different media. The film directors Luc and Jean-Pierre Dardenne film parts of their natal city to refer to specific political problems in interpersonal relations. The novelist Arundhati Roy uses her poetic language to make room for people's desires; her fiction is utterly political and her political essays make place for the role of narratives and poetic language. Ai Weiwei uses references to Chinese history to give consistency to its 'economic miracle'. Finally, Burial's electronic music is firmly rooted in a living, breathing London; built to create a sound that is entirely new, and yet hauntingly familiar. These artists create in their own way a space for politics in their works and their oeuvre but their singularity comes together as a desire to reconstruct the political space within art from its ruins. These ruins were brought by the disenchantment of 1970s: the end of art, postmodernism, and the rise of design, marketing and communication. Each artwork bears the mark of the resistance against the depoliticisation of society and the arts, at once rejecting cynicism and idealism, referring to themes and political concepts that are larger than their own domain. This book focuses on these productive tensions.

Ernst Cassirer (1874-1945) occupies a unique place in 20th-century philosophy. His view that human beings are not rational but symbolic animals and his famous dispute with Martin Heidegger at Davos in 1929 are compelling alternatives to the deadlock between 'analytic' and 'continental' approaches to philosophy. An astonishing polymath, Cassirer's work pays equal attention to mathematics and natural science but also art, language, myth, religion, technology, and history. However, until now the importance of his work has largely been overlooked. In this outstanding introduction Samantha Matherne examines and assesses the full span of Cassirer's work. Beginning with an overview of his life and works she covers the following important topics: Cassirer's neo-Kantian background Philosophy of mathematics and natural science, including Cassirer's first systematic work, Substance and Function, and subsequent works, like Einstein's Theory of Relativity The problem of culture and the ground-breaking The Philosophy of Symbolic Forms Cassirer's ethical and political thought and his diagnosis of fascism in The Myth of the State Cassirer's influence and legacy. Including chapter summaries, suggestions for further reading, and a glossary of terms, this is an ideal introduction to Cassirer's thought for anyone coming to his work for the first time. It is essential reading for students in philosophy as well as related disciplines such as intellectual history, art history, politics, and literature.

This book represents a primer on artistic research, presenting diverse perspectives, strategies, methodologies, and concrete examples of research projects situated at the crossroads of art and academia. Exposing international work of significant research projects from Europe, Asia, Australia, South- and North America, it provides a multidisciplinary overview on different discourses and practices, exploring cutting-edge questions coming from the burgeoning field of artistic research. The first part includes chapters on artistic research and diverse artistic fields, addressing a common thread of questions and problematics. The second part provides insights into six internationally relevant artistic research projects. The comprehensive editors' introduction offers a much-needed and extensive overview practice-based artistic research in general. Ideal for graduate students across Philosophy, Cultural Studies, Art, Music, Performance Studies and more, The book is enhanced by a range of multimedia components (images, videos, sounds).

Why do painters paint? Obviously, there are numerous possible reasons. They paint to create images for others' enjoyment, to solve visual problems, to convey ideas, and to contribute to a rich artistic tradition. This book argues that there is yet another, crucially important but often overlooked reason. Painters paint to feel. They paint because it enables them to experience special feelings, such as being absorbed in creative play and connected to something vitally significant. Painting may even transform the painter's whole sense of being. Thus, painting is not only about producing art, communicating content, and so on, but also about setting up and inhabiting an experiential space wherein highly valued feelings are interactively enabled and supported. This book investigates how and why this happens by combining psychoanalytical theorization on creativity with philosophical thinking on affectivity. It focuses on creative experience itself, and illuminates the psychological mechanisms and dynamics that underlie the affects at stake. Painters' own descriptions of how they feel at work are used throughout to give an accurate, true-to-life portrayal of the experience of painting. The strength of the book lies in its open-minded yet critical integration of contemporary psychoanalytic and philosophical thinking, and in its truthfulness to painters' experiential descriptions of the painterly process. On the whole, it enriches our understanding of artistic creativity and sheds more light on how and why we come to feel the things we do. As such, the book will appeal to philosophers, psychoanalysts, and art researchers alike.

Across sociology and cultural studies in particular, the concept of authenticity has begun to occupy a central role, yet in spite of its popularity as an ideal and philosophical value authenticity notably suffers from a certain vagueness, with work in this area tending to borrow ideas from outside of sociology, whilst failing to present empirical studies which centre on the concept itself. Authenticity in Culture, Self, and Society addresses the problems surrounding this concept, offering a sociological analysis of it for the first time in order to provide readers in the social and cultural sciences with a clear conceptualization of authenticity and with a survey of original empirical studies focused on its experience, negotiation, and social relevance at the levels of self, culture and specific social settings.

Employing an interdisciplinary approach, this book breaks new ground by considering how Robert Motherwell's abstract expressionist art is indebted to Alfred North Whitehead's highly original process metaphysics. Motherwell first encountered Whitehead and his work as a philosophy graduate student at Harvard University, and he continued to espouse Whitehead's processist theories as germane to his art throughout his life. This book examines how Whitehead's process philosophy-inspired by quantum theory and focusing on the ongoing ingenuity of dynamic forces of energy rather than traditional views of inert substances-set the stage for Motherwell's future art. This book will be of interest to scholars in twentieth-century modern art, philosophy of art and aesthetics, and art history.

Many philosophical accounts of reason are geared toward providing rational justifications ex post facto rather than accounting for the role reason plays in actu in the process of creative work. Moreover, when in actu accounts of reason are given, they are usually too narrow to describe the sort of high-level creative work that is involved in the composition of poetry or the creation of a scientific theory. This book suggests that the rudiments of a broader account are found in various German Idealist figures, most notably the philosopher-novelist-critic Friedrich Schlegel and the philosophical poet and novelist Friedrich Hoelderlin. However, German Idealism generally is subject to Hans Blumenberg 's secularization critique which provides a strong prima facie argument that the accounts of poetic reason suggested by Schlegel and Hoelderlin are indefensible. This book argues that confronting Blumenberg's secularization critique and his associated legitimation of modernity with a romantic conception of poetic reason requires revisions on both sides, and that the work of Lacan is especially well-suited to provide the conditions upon which a legitimation of poetic reason can be provided.

Supposition is frequently invoked in many fields within philosophy, including aesthetics, philosophy of mind, philosophy of science and epistemology. However, there is a striking lack of consensus about the nature of supposition. What is supposition? Is supposition a sui generis type of mental state or is it reducible to some other type of mental state? These are the main questions Margherita Arcangeli explores in this book. She examines the characteristic features of supposition, along the dimensions of phenomenology and emotionality, among others, in a journey through the imaginative realm. An informed answer to the question "What is supposition?" must involve an analysis of imagination, since supposition is so often defined in opposition to the latter. She assesses rival explanations of supposition putting forward a novel view, according to which the proper way of seeing supposition is as a primitive type of imaginative state. Supposition and the Imaginative Realm: A Philosophical Inquiry will be of great interest to students of philosophy of psychology, aesthetics, philosophy of mind, philosophy of science and epistemology.

A detailed and inventive study of the thinking at work in modern painting, drawing on a formidable body of scholarly evidence to challenge modernist and phenomenological readings of art history, The Brain-Eye presents a series of interlinked 'case studies' in which philosophical thought encounters the hallucinatory sensations unleashed by 'painter-researchers.' Rather than outlining a new 'philosophy of art,' The Brain-Eye details the singular problems pursued by each of its protagonists. Striking readings of the oeuvres of Delacroix, Seurat, Manet, Gauguin, and Cezanne recount the plural histories of artists who worked to free the differential forces of colour, discovered by Goethe in his Colour Theory, in the name of a "true hallucination" and of a logic proper to the Visual. A rigorous renewal of the philosophical thinking of visual art, The Brain-Eye explores the complex relations between concept and sensation, theory and practice, the discursive and the visual, and draws out the political and philosophical stakes of the aesthetic revolution in modern painting.

This unique study opens up a new dimension of Terrence Malick's cinema - its expressions of unseeing and hearing. 'Unseeing' is Malick's means of transcending the moment in order to enter the life that unfolds; to treat cinema as a real experience for those who live its reality. In this way, Terrence Malick's Unseeing Cinema moves beyond film theory to advance a work of original philosophy, bringing together two thinkers not normally associated with one another: Gilles Deleuze and Soren Kierkegaard. It investigates how Malick's gatherings of time allow one to explore new philosophical questions about immanence and transcendence, ethics and faith, time and infinity, and the foldings of subjectivity that are central to both philosophers. Beyond cinema, it offers a way to think about our everyday repetitions and recollections and our ephemeral points of connection with those we love.

Artistic Creation and Ethical Criticism, a study in philosophical aesthetics, investigates an idea that underpins the ethical criticism of art but that is rarely acknowledged and poorly understood - namely, that the ethical criticism of art involves judgments not only of the attitudes a work endorses or solicits, but of what artists do to create the work. The book pioneers an innovative production-oriented approach to the study of the ethical criticism of art - one that will provide a detailed philosophical account of the intersection of ethics and artistic creation as well as conceptual tools that can guide future philosophizing and criticism. Ted Nannicelli offers three arguments concerning the ethical criticism of art. First, he argues that judgments of an artwork's ethical value are already often made in terms of how it was created, and examines why some art forms more readily lend themselves to this form of ethical appraisal than others. He then asserts that production-oriented evaluations of artworks are less contested than other sorts of ethical criticism and so lead to certain practical consequences-from censure, dismissal, and prosecution to shifts in policy and even legislation. Finally, Nannicelli defends the production-oriented approach, arguing that it is not only tacit in many of our art appreciative practices, but is in fact rationally warranted. There are many cases in which we should ethically critique artworks in terms of how they are created because this approach handles cases that other approaches cannot and results in plausible judgments about the works' relative ethical and artistic value. The concise, powerful arguments presented here will appeal to moral philosophers, philosophers of art and aesthetics, and critics interested in the intersection of artistic production and criticism and ethics.

This is the first comprehensive book-length introduction to the philosophy of Western music that fully integrates consideration of popular music and hybrid musical forms, especially song. Its author, Andrew Kania, begins by asking whether Bob Dylan should even have been eligible for the Nobel Prize in Literature, given that he is a musician. This motivates a discussion of music as an artistic medium, and what philosophy has to contribute to our thinking about music. Chapters 2-5 investigate the most commonly defended sources of musical value: its emotional power, its form, and specifically musical features (such as pitch, rhythm, and harmony). In chapters 6-9, Kania explores issues arising from different musical practices, particularly work-performance (with a focus on classical music), improvisation (with a focus on jazz), and recording (with a focus on rock and pop). Chapter 10 examines the intersection of music and morality. The book ends with a consideration of what, ultimately, music is. Key Features Uses popular-song examples throughout, but also discusses a range of musical traditions (notably, rock, pop, classical, and jazz) Explains both philosophical and musical terms when they are first introduced Provides publicly accessible Spotify playlists of the musical examples discussed in the book Each chapter begins with an overview and ends with questions for testing comprehension and stimulating further thought, along with suggestions for further reading

This book is not concerned with the use of Freudian concepts for the interpretation of literary and artistic works. Rather, it is concerned with why this interpretation plays such an important role in demonstrating the contemporary relevance of psychoanalytic concepts. In order for Freud to use the Oedipus complex as a means for the interpretation of texts, it was necessary first of all for a particular notion of Oedipus, belonging to the Romantic reinvention of Greek antiquity, to have produced a certain idea of the power of that thought which does not think, and the power of that speech which remains silent. From this it does not follow that the Freudian unconscious was already prefigured by the aesthetic unconscious. Freud's 'aesthetic' analyses reveal instead a tension between the two forms of unconscious. In this concise and brilliant text Ranciere brings out this tension and shows us what is at stake in this confrontation.

The Critical Imagination is a study of metaphor, imaginativeness, and criticism of the arts. Since the eighteenth century, many philosophers have argued that appreciating art is rewarding because it involves responding imaginatively to a work. Literary works can be interpreted in many ways; architecture can be seen as stately, meditative, or forbidding; and sensitive descriptions of art are often colourful metaphors: music can 'shimmer', prose can be 'perfumed', and a painter's colouring can be 'effervescent'. Engaging with art, like creating it, seems to offer great scope for imagination. Hume, Kant, Oscar Wilde, Roger Scruton, and others have defended variations on this attractive idea. In this book, James Grant critically examines it. The first half explains the role imaginativeness plays in criticism. To do this, Grant answers three questions that are of interest in their own right. First, what are the aims of criticism? Is the point of criticizing a work to evaluate it, to explain it, to modify our response to it, or something else? Second, what is it to appreciate art? Third, what is imaginativeness? He gives new answers to all three questions, and uses them to explain the role of imaginativeness in criticism. The book's second half focuses on metaphor. Why are some metaphors so effective? How do we understand metaphors? Are some thoughts expressible only in metaphor? Grant's answers to these questions go against much current thinking in the philosophy of language. He uses these answers to explain why imaginative metaphors are so common in art criticism. The result is a rigorous and original theory of metaphor, criticism, imaginativeness, and their interrelations.