The concept of the imaginary is pervasive within contemporary thought, yet can be a baffling and often controversial term. In Imagination and the Imaginary, Kathleen Lennon explores the links between imagination - regarded as the faculty of creating images or forms - and the imaginary, which links such imagery with affect or emotion and captures the significance which the world carries for us. Beginning with an examination of contrasting theories of imagination proposed by Hume and Kant, Lennon argues that the imaginary is not something in opposition to the real, but the very faculty through which the world is made real to us. She then turns to the vexed relationship between perception and imagination and, drawing on Kant, Merleau-Ponty and Sartre, explores some fundamental questions, such as whether there is a distinction between the perceived and the imagined; the relationship between imagination and creativity; and the role of the body in perception and imagination. Invoking also Spinoza and Coleridge, Lennon argues that, far from being a realm of illusion, the imaginary world is our most direct mode of perception. She then explores the role the imaginary plays in the formation of the self and the social world. A unique feature of the volume is that it compares and contrasts a philosophical tradition of thinking about the imagination - running from Kant and Hume to Strawson and John McDowell - with the work of phenomenological, psychoanalytic, poststructuralist and feminist thinkers such as Merleau-Ponty, Sartre, Lacan, Castoriadis, Irigaray, Gatens and Lloyd. This makes Imagination and the Imaginary essential reading for students and scholars working in phenomenology, philosophy of perception, social theory, cultural studies and aesthetics. Cover Image: Bronze Bowl with Lace, Ursula Von Rydingsvard, 2014. Courtesy the artist, Galerie Lelong and Yorkshire Sculpture Park. Photo Jonty Wilde.

The antihero prevails in recent American drama television series. Characters such as mobster kingpin Tony Soprano (The Sopranos), meth cook and gangster-in-the-making Walter White (Breaking Bad) and serial killer Dexter Morgan (Dexter) are not morally good, so how do these television series make us engage in these morally bad main characters? And what does this tell us about our moral psychological make-up, and more specifically, about the moral psychology of fiction? Vaage argues that the fictional status of these series deactivates rational, deliberate moral evaluation, making the spectator rely on moral emotions and intuitions that are relatively easy to manipulate with narrative strategies. Nevertheless, she also argues that these series regularly encourage reactivation of deliberate, moral evaluation. In so doing, these fictional series can teach us something about ourselves as moral beings-what our moral intuitions and emotions are, and how these might differ from deliberate, moral evaluation.

First published in 1970. What is a work of art? What is the status of things in pictures and books? How are we to distinguish and ascertain the meaning of a literary work at various levels? This book is intended both to introduce the reader to classic philosophical accounts of art and beauty, and to bring out the significance for aesthetics of recent developments in philosophy.

This book expounds Kant's Critique of Judgement by interpreting all the details in the light of what Kant himself declares to be his fundamental problem. Providing an excellent introduction to Kant's third critique, it will be of interest to students of philosophy.

Why do we readily dispose of some things, whereas we keep and maintain others for years, despite their obvious wear and tear? Can a greater understanding of aesthetic value lead to a more strategic and sustainable approach to product design? Aesthetic Sustainability: Product Design and Sustainable Usage offers guidelines for ways to reduce, rethink, and reform consumption. Its focus on aesthetics adds a new dimension to the creation, as well as the consumption, of sustainable products. The chapters offer innovative ways of working with expressional durability in the design process. Aesthetic Sustainability: Product Design and Sustainable Usage is related to emotional durability in the sense that the focus is on the psychological and sensuous bond between subject and object. But the subject-object connection is based on more than emotions: aesthetically sustainable objects continuously add nourishment to human life. This book explores the difference between sentimental value and aesthetic value, and it offers suggestions for operational approaches that can be implemented in the design process to increase aesthetic sustainability. This book also offers a thorough presentation of aesthetics, focusing on the correlation between the philosophical approach to the aesthetic experience and the durable design experience. The book is of interest to students and scholars working in the fields of design, arts, the humanities and social sciences; additionally, it will speak to designers and other professionals with an interest in sustainability and aesthetic value.

The book presents the various viewpoints that poetics, literary history and Western rhetoric have adopted throughout Western history. The aim of poetics is to render the specificity of the literary discourse by either highlighting the extra literary generative forces or by focusing on the intrinsic study of literary works. Rhetoric chiefly places emphasis on the verbal effects of discourses whereas literary history predominantly examines the temporal succession of the literary systems or of the literary institution. The author focuses on the three sections: poetics, rhetoric, and literary history and provides an introductory study on the subject of reference.

What should our buildings look like? Or is their usability more important than their appearance? Paul Guyer argues that the fundamental goals of architecture first identified by the Roman architect Marcus Pollio Vitruvius - good construction, functionality, and aesthetic appeal - have remained valid despite constant changes in human activities, building materials and technologies, as well as in artistic styles and cultures. Guyer discusses philosophers and architects throughout history, including Alberti, Kant, Ruskin, Wright, and Loos, and surveys the ways in which their ideas are brought to life in buildings across the world. He also considers the works and words of contemporary architects including Annabelle Selldorf, Herzog and de Meuron, and Steven Holl, and shows that - despite changing times and fashions - good architecture continues to be something worth striving for. This new series offers short and personal perspectives by expert thinkers on topics that we all encounter in our everyday lives.

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.

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.

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.

This book discusses affective practices in performance through the study of four contemporary performers - Keith Hennessy, Ilya Noe, Caro Novella, and duskin drum - to suggest a tentative rhetoric of performativity generating political affect and permeating attempts at social justice that are often alterior to discourse. The first part of the book makes a case for the political work done alongside discourse by performers practising with materials that are not-known, in ways that are directly relevant to people carrying out their daily lives. In the second part of the book, four case study chapters circle around figures of irresolvable paradox - hendiadys, enthymeme, anecdote, allegory - that gesture to what is not-known, to study strategies for processes of becoming, knowing and valuing. These figures also shape some elements of these performances that make up a suggested rhetorical stance for performativity.

In the first centuries BCE and CE, Roman wall painters frequently placed representations of works of art, especially panel paintings, within their own mural compositions. Nathaniel B. Jones argues that the depiction of panel painting within mural ensembles functioned as a meta-pictorial reflection on the practice and status of painting itself. This phenomenon provides crucial visual evidence for both the reception of Greek culture and the interconnected ethical and aesthetic values of art in the Roman world. Roman meta-pictures, this book reveals, not only navigated social debates on the production and consumption of art, but also created space on the Roman wall for new modes of expression relating to pictorial genres, the role of medium in artistic practice, and the history of painting. Richly illustrated, the volume will be important for anyone interested in the social, ethical, and aesthetic dimensions of artworks, in the ancient Mediterranean and beyond.

The way the body is considered and explored in the performing arts has assumed a growing importance, introducing new questions and cross-cutting perspectives on our understanding of the political, sociological and philosophical relevance of the body today. This book is a meeting point for these questions, bringing together a set of contributors experienced in examining the body's presence in live performances. It interweaves several disciplinary outlooks, addressing current theoretical debates on the body relating to the theory of affects, ethics, gender, age, discourse and representation. Looking at recent practice in Portugal, the volume examines several cases where the body and issues of corporeality raise questions of memory, identity, experience and existence. It opens a rare window onto the distinctive Portuguese post-colonial legacy, which has given rise to an intensified search for new forms of bodily affirmation in the world. In so doing, the book conjures up the transformative power of performing arts today: from body into Being.

The book brings to light Neal Stephenson's answer to the technologically induced crisis in identity. The author of this book analyses the ethnocultural, technological, and ideological skeins that make up the biopolitical production of the self. The coming-of-age novel "The Diamond Age" reflects the processes surrounding the emergence of conscience. Through his inspired recycling of cultural traditions, Stephenson's ethico-aesthetic engagement with technology, mass media, and literature advocates an epistemological change in being. This essay's use of affect theory shows how a specific work informs literary theory and thinking, and how literature goes beyond reflecting the "zeitgeist" by offering creative ways to apprehend technology.

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.

In this volume, Zangwill develops a view of the nature of music and our experience of music that foregrounds the aesthetic properties of music. He focuses on metaphysical issues about aesthetic properties of music, psychological issues about the nature of musical experience, and philosophy of language issues about the metaphorical nature of aesthetic descriptions of music. Among the innovations of this book, Zangwill addresses the limits of literal description, generally, and in the aesthetic case. He also explores the social and political issues about musical listening, which tend to be addressed more in continental traditions.

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.

The Collective Imagination explores the social foundations of the human imagination. In a lucid and wide-ranging discussion, Peter Murphy looks at the collective expression of the imagination in our economies, universities, cities, and political systems, providing a tour-de-force account of the power of the imagination to unite opposites and find similarities among things that we ordinarily think of as different. It is not only individuals who possess the power to imagine; societies do as well. A compelling journey through various peak moments of creation, this book examines the cities and nations, institutions and individuals who ply the paraphernalia of paradoxes and dialogues, wry dramaturgy and witty expression that set the act of creation in motion. Whilst exploring the manner in which, through the media of pattern, figure, and shape, and the miracles of metaphor, things come into being, Murphy recognises that creative periods never last: creative forms invariably tire; inventive centres inevitably fade. The Collective Imagination explores the contemporary dilemmas and historic pathos caused by this-as cities and societies, periods and generations slip behind in the race for economic and social discovery. Left bewildered and bothered, and struggling to catch up, they substitute empty bombast, faded glory, chronic dullness or stolid glumness for initiative, irony, and inventiveness. A comprehensive audit of the creativity claims of the post-modern age - that finds them badly wanting and looks to the future - The Collective Imagination will appeal to sociologists and philosophers concerned with cultural theory, cultural and media studies and aesthetics.

The First and Second Comings of capitalism are conceptual shorthands used to capture the radical changes in global geopolitics from the Opium War to the end of the Cold War and beyond. Centring the role of capitalism in the Chinese everyday, the framework can be employed to comprehend contemporary Chinese culture in general and, as in this study, Chinese cinema in particular. This book investigates major Chinese-language films from mainland China, Taiwan, and Hong Kong in order to unpack a hyper-compressed capitalist modernity with distinctive Chinese characteristics. As a dialogue between the film genre as a mediation of microscopic social life, and the narrative of economic development as a macroscopic political abstraction, it engages the two otherwise remotely related worlds, illustrating how the State and the Subject are reconstituted cinematically in late capitalism. A deeply cultural, determinedly historical, and deliberately interdisciplinary study, it approaches "culture" anthropologically, as a way of life emanating from the everyday, and aesthetically, as imaginative forms and creative expressions. Economy, Emotion, and Ethics in Chinese Cinema will appeal to students and scholars of Chinese cinema, cultural studies, Asian studies, and interdisciplinary studies of politics and culture.

For many decades Giacomo Leopardi's Zibaldone di pensieri has been seen as a collection of temporary thoughts and impressions whose final expression is to be found in the published poems (the Canti) and satirical dialogues (the Operette morali). The conceptual consistency of the work was thereby denied, privileging Leopardi the poet over Leopardi the thinker. This book shows that such a perceived lack of coherence is merely illusory. The Zibaldone is drawn together by an intricate web of references centring around topics such as the ambivalent concept of nature; the Heraclitean "union of opposites" (ancients and moderns, poetry and philosophy, reason and imagination); and the tension between the desire for happiness and the impossibility of its realization. Largely unknown to the English-speaking world until its translation in 2013, the Zibaldone is Leopardi's intellectual diary, the place where dialogue with the ancient classical traditions evolves into modern encyclopaedism and what has been described as "thought in movement". It establishes Leopardi as one of the most original and radical thinkers of the nineteenth century.

Comprehending tragedy has been a major philosophical and critical preoccupation in Western thought. Whether concerned with the generic problem of definition or with tragedy in the context of specific writers or periods, books with multiple and often conflicting perspectives abound. In an effort to bring order to the explanations over two millennia, "Tragedy and Tragic Theory" lucidly analyzes the principal ideas about tragedy from Plato to the present.

Critically surveying the similarities and differences among major theories, Palmer analyzes features associated with tragedy, such as the tragic hero, katharsis, and self-recognition; develops a working definition of tragedy; and applies these ideas to a sampling of plays that present special interpretive problems. He incorporates and explores the ideas of such eminent thinkers as Aristotle, Hegel, Nietzche, Schopenhauer, Schiller, Kierkegaard, and Freud, as well as contemporary theorists, who also appear with biographical blurbs in an appendix to the volume along with an extensive bibliography. By examining both tragedy and the theoretical responses to tragedy, this study demonstrates that the definition of tragedy depends on the meaning perceived by an audience rather than on a structured stimulus independent of response; yet, it does not abandon the possibility of isolating fixed defining characteristics. The audience response approach provides a framework for analyzing earlier theories. Systematically developed, the study is equally valuable as a text in drama and criticism or as a convenient reference tool to drama theory and theorists.

A Natural Theology of the Arts contends that the arts are theological by their very nature and not simply when they are explicitly religious - thereby constituting a distinctive kind of 'natural theology'. Borrowing from science the stance of 'critical realism' to justify truth claims in art and theology, it argues that works of art are complex metaphors that convey the 'real presence' of God, even when not labelled as such. Citing numerous examples from literature, painting, and music - including Shakespeare's King Lear, Vermeer's Young Woman with a Water Jug, Rembrandt's Return of the Prodigal Son, and Stephen Cleobury's experiences performing Bach's St Matthew Passion and Britten's Rejoice in the Lamb - the author concludes that works of art anticipate the new creation, thereby suggesting a Trinitarian account of the God present in the creation and reception of such works.

Ludwig Wittgenstein's On Certainty explores a myriad of new and important ideas regarding our notions of belief, knowledge, skepticism, and certainty. During the course of his exploration, Wittgenstein makes a fascinating new discovery about certitude, namely, that it is categorically distinct from knowledge. As his investigation advances, he recognizes that certainty must be non-propositional and non-ratiocinated; borne out not in the things we say, but in our actions, our deeds. Many philosophers working outside of epistemology recognized Wittgenstein's insights and determined that his work's abrupt end might serve as an excellent launching point for still further philosophical expeditions. In Exploring Certainty: Wittgenstein and Wide Fields of Thought, Robert Greenleaf Brice surveys some of this rich topography. Wittgenstein's writings serve as a point of departure for Brice's own ideas about certainty. He shows how Wittgenstein's rough and unpolished notion of certitude might be smoothed out and refined in a way to benefit studies of morality, aesthetics, cognitive science, philosophy of mathematics. Brice's work opens new avenues of thought for scholars and students of the Wittgensteinian tradition, while introducing original philosophies concerning issues central to human knowledge and cognition.

At first sight, tattoos, nudity, and veils do not seem to have much in common except for the fact that all three have become more frequent, more visible, and more dominant in connection with aesthetic presentations of women over the past thirty years. No longer restricted to biker and sailor culture, tattoos have been sanctioned by the mainstream of liberal societies. Nudity has become more visible than ever on European beaches or on the internet. The increased use of the veil by women in Muslim and non-Muslim countries has developed in parallel with the aforementioned phenomena and is just as striking. Through the means of conceptual analysis, Veils, Nudity, and Tattoos: The New Feminine Aesthetics reveals that these three phenomena can be both private and public, humiliating and empowering, and backward and progressive. This unorthodox approach is traced by the three's similar social and psychological patterns, and by doing so, Veils, Nudity, and Tattoos hopes to sketch the image of a woman who is not only sexually emancipated and confident, but also more and more aware of her cultural heritage.

Sarah A. Mattice explores contemporary philosophical activity and the way in which one aspect of language-metaphor-gives shape and boundary to the landscape of the discipline. The book examines metaphors of combat, play, and aesthetic experience and emphasizes how the choices we make in philosophical language are deeply intertwined with what we think philosophy is and how it should be practiced. Drawing on a broad range of resources, from cognitive linguistics and hermeneutics to aesthetics and Chinese philosophy, Mattice's argument provides insight into the evolution and future of philosophy itself.