This is a long-awaited reissue of Jerrold Levinson's 1990 book Music, Art, and Metaphysics, which gathers together the writings that made him a leading figure in contemporary aesthetics. Most of the essays are distinguished by a concern with metaphysical questions about artworks and their properties, but other essays address the problem of art's definition, the psychology of aesthetic response, and the logic of interpreting and evaluating works of art. The focus of about half of the essays is the art of music, the art of greatest interest to Levinson throughout his career. Many of the essays have been very influential, being among the most cited in contemporary aesthetics and having become essential references in debates on the definition of art, the ontology of art, emotional response to art, expression in art, and the nature of art forms.

In this book Robert R. Clewis shows how certain crucial concepts in Kant's aesthetics and practical philosophy - the sublime, enthusiasm, freedom, empirical and intellectual interests, the idea of a republic - fit together and deepen our understanding of Kant's philosophy. He examines the ways in which different kinds of sublimity reveal freedom and indirectly contribute to morality, and discusses how Kant's account of natural sublimity suggests that we have an indirect duty with regard to nature. Unlike many other studies of these themes, this book examines both the pre-Critical Observations and the remarks that Kant wrote in his copy of the Observations. Finally, Clewis takes seriously Kant's claim that enthusiasm is aesthetically sublime, and shows how this clarifies Kant's views of the French Revolution. His book will appeal to all who are interested in Kant's philosophy.

Translation exposes aspects of language that can easily be ignored, renewing the sense of the proximity and inseparability of language and thought. The ancient quarrel between philosophy and literature was an early expression of a self-understanding of philosophy that has, in some quarters at least, survived the centuries. This book explores the idea of translation as a philosophical theme and as an important feature of philosophy and practical life, especially in relation to the work of Stanley Cavell. The essays in this volume explore philosophical questions about translation, especially in the light of the work of Stanley Cavell. They take the questions raised by translation to be of key importance not only for philosophical thinking but for our lives as a whole. Thoreau's enigmatic remark "The truth is translated" reveals that apparently technical matters of translation extend through human lives to remarkable effect, conditioning the ways in which the world comes to light. The experience of the translator exemplifies the challenge of judgement where governing rules and principles are incommensurable; and it shows something of the ways in which words come to us, opening new possibilities of thought. This book puts Cavell's rich exploration of these matters into conversation with traditions of pragmatism and European thought. Translation, then, far from a merely technical matter, is at work in human being, and it is the means of humanisation. The book brings together philosophers and translators with common interests in Cavell and in the questions of language at the heart of his work.

This anthology provides comprehensive coverage of the major contributions of analytic philosophy to aesthetics and the philosophy of art, from the earliest beginnings in the 1950's to the present time.
Traces the contributions of the analytic tradition to aesthetics and the philosophy of art, from the 1950's to the present time.
Designed as a comprehensive guide to the field, it presents the most often-cited papers that students and researchers encounter.
Addresses a wide range of topics, including identifying art, ontology, intention and interpretation, values of art, aesthetic properties, fictionality, and the aesthetics of nature.
Explores particular art forms, including pictorial art, literature, music, and the popular arts.

This book offers a new approach to film studies by showing how our brains use our interpretations of various other films in order to understand Alfred Hitchcock's Vertigo. Borrowing from behavioral psychology, cognitive science and philosophy, author Robert J. Belton seeks to explain differences of critical opinion as inevitable. The book begins by introducing the hermeneutic spiral, a cognitive processing model that categorizes responses to Vertigo's meaning, ranging from wide consensus to wild speculations of critical "outliers." Belton then provides an overview of the film, arguing that different interpreters literally see and attend to different things. The fourth chapter builds on this conclusion, arguing that because people see different things, one can force the production of new meanings by deliberately drawing attention to unusual comparisons. The latter chapters outline a number of such comparisons-including avant-garde films and the works of Stanley Kubrick and David Lynch-to shed new light on the meanings of Vertigo.

Does God exist? Is there life after death? Do we have free wills? What is consciousness? Are animals and computers

This edited collection investigates the kinds of moral reflection we can undertake within the imaginative worlds of literature. In philosophical contexts of ethical inquiry we can too easily forget that literary experience can play an important role in the cultivation of our ethical sensibilities. Because our ethical lives are conducted in the real world, fictional representations of this world can appear removed from ethical contemplation. However, as this stimulating volume shows, the dichotomy between fact and fiction cannot be so easily categorised. Moral perception, moral sensitivity, and ethical understanding more broadly, may all be developed in a unique way through our imaginative life in fiction. Moral quandaries are often presented in literature in ways more linguistically precise and descriptively complete than the ones we encounter in life, whilst simultaneously offering space for contemplation. The twelve original chapters in this volume examine literary texts - including theatre and film - in this light, and taken together they show how serious reflection within fictional worlds can lead to a depth of humane insight. The topics explored include: the subtle ways that knowledge can function as a virtue; issues concerning our relations to and understanding of each other; the complex intertwining of virtues and vices in the modern world; and the importance of bringing to light and reconsidering ethical presuppositions. With an appreciation of the importance of richly contextualized particularity and the power of descriptive acuity, the volume maps out the territory that philosophical reflection and literary engagement share.

This book explores the idea of a new cosmopolitan Japanese identity through a socio-cultural analysis of contemporary Japanese writer Haruki Murakami. It is the first monograph to apply the idea of cosmopolitanism to this writer's global popularity widely known as the "Haruki phenomenon".By pioneering an enquiry into Murakami's cosmopolitanism, this book aims to overcome the prevailing myth of "Japaneseness"(Nihonjinron) as a form of self-identification for Japanese, and propose an alternative approach for contemplating contemporary Japanese cultural identity. Socio-cultural analysis of this author and his works shall establish Murakami's cosmopolitan qualities and how they contribute to the cultural phenomenon of globalization. Furthermore, this book will introduce the idea of "everyday cosmopolitanism" as a relevant concept to address an emergent global cultural sphere. Unlike the traditional model of cosmopolitanism, which is sometimes regarded as idealist and elitist, "everyday cosmopolitanism" encompasses the everyday spheres of ordinary people. Tomoki Wakatsuki argues that the Haruki phenomenon, as a global and local event, echoes this important social trend today. Murakami's departure from conventional notions of Japanese identity offers an alternative perception of identity and belonging that is useful for situating Japanese identity within a global context. This text will be of interest to students and scholars of cultural studies, global literature, contemporary Japanese literature, cultural cosmopolitanism and the global cultural sphere.

This book examines the little understood end-of-art theses of Hegel, Nietzsche, and Danto. The end-of-art claim is often associated with the end of a certain standard of taste or skill. However, at a deeper level, it relates to a transformation in how we philosophically understand our relation to the 'world'. Hegel, Nietzsche, and Danto each strive philosophically to overcome Cartesian dualism, redrawing the traditional lines between mind and matter. Hegel sees the overcoming of the material in the ideal, Nietzsche levels the two worlds into one, and Danto divides the world into representing and non-representing material. These attempts to overcome dualism necessitate notions of the self that differ significantly from traditional accounts; the redrawn boundaries show that art and philosophy grasp essential but different aspects of human existence. Neither perspective, however, fully grasps the duality. The appearance of art's end occurs when one aspect is given priority: for Hegel and Danto, it is the essentialist lens of philosophy, and, in Nietzsche's case, the transformative power of artistic creativity. Thus, the book makes the case that the end-of-art claim is avoided if a theory of art links the internal practice of artistic creation to all of art's historical forms.

Media pervade and saturate the world around us. From the proliferation of social media sites such as Facebook and Twitter to television, radio, newspapers, films, games and email, media is inescapable. This book, using some of Deleuze's key concepts as its starting point, offers a new systematic analysis of how media functions in our lives, and how we function through our media. While Harper and Savat take Deleuze as the starting point, they extend and define his concepts, pointing out advances made by theorists such as Marx, Mumfors, McLuhan and Williams in the attempt to answer the most Deleuzean of questions, 'what is it that media do?'

Though the progress of technology continually pushes life toward virtual existence, the last decade has witnessed a renewed focus on materiality. Design, Mediation, and the Posthuman bears witness to the attention paid by literary theorists, digital humanists, rhetoricians, philosophers, and designers to the crafted environment, the manner in which artifacts mediate human relations, and the constitution of a world in which the boundary between humans and things has seemingly imploded. The chapters reflect on questions about the extent to which we ought to view humans and nonhuman artifacts as having equal capacity for agency and life, and the ways in which technological mediation challenges the central tenets of humanism and anthropocentrism. Contemporary theories of human-object relations presage the arrival of the posthuman, which is no longer a futuristic or science-fictional concept but rather one descriptive of the present, and indeed, the past. Discussions of the posthuman already have a long history in fields like literary theory, rhetoric, and philosophy, and as advances in design and technology result in increasingly engaging artifacts that mediate more and more aspects of everyday life, it becomes necessary to engage in a systematic, interdisciplinary, critical examination of the intersection of the domains of design, technological mediation, and the posthuman. Thus, this collection brings diverse disciplines together to foster a dialogue on significant technological issues pertinent to philosophy, rhetoric, aesthetics, and science.

Minai develops the idea that an aesthetic value is not necessarily an objective value reasoned by rationality. Beauty is a matter of chance and necessity in the nature of things, a matter of the order of things and the circumstances of their interconnections, or predictable and unpredictable forces. To know such a complex system we need to establish a view of phenomenology and hermeneutics, a world view where bad and good and ugly and beautiful are part of a continuum of changes and differences. In that world view, it is essential to have an understanding of mind, nature, and the epistemology of knowing.

Foucault's intellectual indebtedness to Nietzsche is apparent in his writing, yet the precise nature, extent, and nuances of that debt are seldom explored. Foucault himself seems sometimes to claim that his approach is essentially Nietzschean, and sometimes to insist that he amounts to a radical break with Nietzsche. This volume is the first of its kind, presenting the relationship between these two thinkers on elements of contemporary culture that they shared interests in, including the nature of life in the modern world, philosophy as a way of life, and the ways in which we ought to read and write about other philosophers. The contributing authors are leading figures in Foucault and Nietzsche studies, and their contributions reflect the diversity of approaches possible in coming to terms with the Foucault-Nietzsche relationship. Specific points of comparison include Foucault and Nietzsche's differing understandings of the Death of God; art and aesthetics; power; writing and authorship; politics and society; the history of ideas; genealogy and archaeology; and the evolution of knowledge.

Christopher Janaway presents a full commentary on Nietzsche's most studied work, On the Genealogy of Morality, and combines close reading of key passages with an overview of Nietzsche's wider aims. Arguing that Nietzsche's goal is to pursue psychological and historical truths concerning the origins of modern moral values, Beyond Selflessness differs from other books on Nietzsche in that it emphasizes the significance of his rhetorical methods as an instrument of persuasion. Nietzsche's outlook is broadly naturalist, but he is critical of typical scientific and philosophical methods for their advocacy of impersonality and suppression of the affects. In contrast to his opponents, Schopenhauer and Paul Ree, who both account for morality in terms of selflessness, Nietzsche believes that our allegiance to a post-Christian morality that centres around selflessness, compassion, guilt, and denial of the instincts is not primarily rational but affective: underlying feelings, often ambivalent and poorly grasped in conscious thought, explain our moral beliefs. The Genealogy is designed to detach the reader from his or her allegiance to morality and prepare for the possibility of new values. In addition to examining how Nietzsche's "perspectivism" holds that one can best understand a topic such as morality through allowing as many of one's feelings as possible to speak about it, Janaway shows that Nietzsche seeks to enable us to "feel differently": his provocation of the reader's affects helps us grasp the affective origins of our attitudes and prepare the way for healthier values such as the affirmation of life (as tested by the thought of eternal return) and the self-satisfaction to be attainedby "giving style to one's character."

2019 witnessed the 30th anniversary of the German reunification. But the remembrance of the fall of the Berlin Wall coincided with another event of global importance that caught much less attention: the 250th anniversary of Napoleon Bonaparte's birth. There is an undeniable historical and philosophical dimension to this coincidence. Napoleon's appearance on the scene of world history seems to embody European universalism (soon thereafter in the form of a 'modern' imperial project); whilst scholars such as Francis Fukuyama saw in the events of 1989 its historical fulfilment. Today, we see more clearly that the fall of the Berlin Wall stands for an epistemic earthquake, which generated a world that can no longer be grasped through universal concepts. Here, we deal with the idea of Europe and of its relation to the world itself. Picking up on this contingency of world history with an ironic wink, the volume analyses in retrospect the epoch of European universalism. It focusses on its dialectics, polemically addressing and remembering both 1769 and 1989. L'annee 2019 a ete marquee par le 30e anniversaire de la reunification de l'Allemagne, eclipsant un autre evenement d'envergure mondiale : le 250e anniversaire de Napoleon Bonaparte. La dimension philosophico-historique de cette coincidence ne peut pourtant pas etre negligee : si l'arrivee de Bonaparte sur la scene de l'histoire mondiale semble incarner l'avenement de l'universalisme europeen (bientot amene a prendre sa forme " moderne " et imperiale), certains penseurs ont suggere, avec Francis Fukuyama, que " 1989 " marquait son accomplissement historique. Aujourd'hui, il apparait au contraire que la chute du mur de Berlin a ete un veritable tremblement de terre epistemique, et rendu inoperants les concepts universels. Dans le monde d'apres, c'est a l'idee d'Europe et a sa relation au monde que nous avons affaire. Revenant par un geste ironique sur cette contingence historique, le present volume se veut une analyse retrospective de l'epoque de l'universalisme, dans toute la dialectique que les commemorations de 1769/1989 ont fait surgir.

David Ellison's book is an ambitious presentation of the aesthetic and ethical dimensions of Modernist literature. The author brings together philosophical, theoretical, and literary texts ranging over a century and a half of intellectual history--from Kant and Kierkegaard to Freud and Woolf. His study reveals how the struggle between aesthetic and ethical issues characterizes each of them. He combines the insights of philosophical conceptualization, narratology, and psychoanalytic theory to illuminate the historical passage from the sublime to the uncanny during the 150-year period between 1790-1940.

The relationship between film and philosophy has become a topic of intense intellectual interest. But how should we understand this relationship? Can philosophy renew our understanding of film? Can film challenge or even transform how we understand philosophy? New Philosophies of Film explores these questions in relation to both analytic and Continental philosophies of film, arguing that the best way to overcome their mutual antagonism is by constructing a more pluralist film-philosophy grounded in detailed engagement with particular films. Sinnerbrink not only provides lucid critical analyses of the exciting developments and contentious debates in the new philosophies of film, but also showcases how a pluralist film-philosophy works in the case of three challenging contemporary filmmakers: David Lynch, Lars von Trier, and Terrence Malick. New Philosophies of Film thus puts interdisciplinary film -philosophy into practice, and should be of great interest to students and researchers working across the disciplines of philosophy, film studies, and cultural studies.

The present volume endeavors to make a contribution to contemporary Whitehead studies by clarifying his axiological process metaphysics, including his theory of values, concept of aesthetic experience, and doctrine of beauty, along with his philosophy of art, literature and poetry. Moreover, it establishes an east-west dialogue focusing on how Alfred North Whitehead's process aesthetics can be clarified by the traditional Japanese Buddhist sense of evanescent beauty. As this east-west dialogue unfolds it is shown that there are many striking points of convergence between Whitehead's process aesthetics and the traditional Japanese sense of beauty. However, the work especially focuses on two of Whitehead's aesthetic categories, including the penumbral beauty of darkness and the tragic beauty of perishability, while further demonstrating parallels with the two Japanese aesthetic categories of yugen and aware. It is clarified how both Whitehead and the Japanese tradition have articulated a poetics of evanescence that celebrates the transience of aesthetic experience and the ephemerality of beauty. Finally it is argued that both Whitehead and Japanese tradition develop an aesthetics of beauty as perishability culminating in a religio-aesthetic vision of tragic beauty and its reconciliation in the supreme ecstasy of peace or nirvana.

Against Value in the Arts and Education proposes that it is often the staunchest defenders of art who do it the most harm, by suppressing or mollifying its dissenting voice, by neutralizing its painful truths, and by instrumentalizing its ambivalence. The result is that rather than expanding the autonomy of thought and feeling of the artist and the audience, art's defenders make art self-satisfied, or otherwise an echo-chamber for the limited and limiting self-description of people's lives lived in an "audit culture", a culture pervaded by the direct and indirect excrescence of practices of accountability. This book diagnoses the counter-intuitive effects of the rhetoric of value. It posits that the auditing of values pervades the fabric of people's work-lives, their education, and increasingly their everyday experience. The book uncovers figures of resentment, disenchantment and alienation fostered by the dogma of value. It argues instead that value judgments can behave insidiously, and incorporate aesthetic, ethical or ideological values fundamentally opposed to the "value" they purportedly name and describe. The collection contains contributions from leading scholars in the UK and US with contributions from anthropology, the history of art, literature, education, musicology, political science, and philosophy.

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.

What is art; why should we value it; and what allows us to say that one work is better than another? Traditional answers have emphasized aesthetic form. But this has been challenged by institutional definitions of art and postmodern critique. The idea of distinctively artistic value based on aesthetic criteria is at best doubted, and at worst, rejected. This book, however, champions these notions in a new way. It does so through a rethink of the mimetic definition of art on the basis of factors which traditional answers neglect, namely the conceptual link between art's aesthetic value and 'non-exhibited' epistemological and historical relations. These factors converge on an expanded notion of the artistic image (a notion which can even encompass music, abstract art, and some conceptual idioms). The image's style serves to interpret its subject-matter. If this style is original (in comparative historical terms) it can manifest that special kind of aesthetic unity which we call art. Appreciation of this involves a heightened interaction of capacities (such as imagination and understanding) which are basic to knowledge and personal identity. By negotiating these factors, it is possible to define art and its canonic dimensions objectively, and to show that aforementioned sceptical alternatives are incomplete and self-contradictory.

Examining select high points in the speculative tradition from Plato and Aristotle through the Middle Ages and German tradition to Dewey and Heidegger, Placing Aesthetics seeks to locate the aesthetic concern within the larger framework of each thinker's philosophy. In Professor Robert Wood's study, aesthetics is not peripheral but rather central to the speculative tradition and to human existence as such. In Dewey's terms, aesthetics is \u201cexperience in its integrity.\u201d Its personal ground is in \u201cthe heart,\u201d which is the dispositional ground formed by genetic, cultural , and personal historical factors by which we are spontaneously moved and, in turn, are inclined to move, both practically and theoretically, in certain directions. Prepared for use by the student as well as the philosopher, Placing Aesthetics aims to recover the fullness of humanness within a sense of the fullness of encompassing Being. It attempts to overcome the splitting of thought, even in philosophy, into exclusive specializations and the fracturing of life itself into theoretical, practical, and emotive dimensions.

This book presents a solution to the problem known in philosophical aesthetics as the paradox of ugliness, namely, how an object that is displeasing can retain our attention and be greatly appreciated. It does this by exploring and refining the most sophisticated and thoroughly worked out theoretical framework of philosophical aesthetics, Kant's theory of taste, which was put forward in part one of the Critique of the Power of Judgment. The book explores the possibility of incorporating ugliness, a negative aesthetic concept, into the overall Kantian aesthetic picture. It addresses a debate of the last two decades over whether Kant's aesthetics should allow for a pure aesthetic judgment of ugliness. The book critically reviews the main interpretations of Kant's central notion of the free play of imagination and understanding and offers a new interpretation of free play, one that allows for the possibility of a disharmonious state of mind and ugliness. In addition, the book also applies an interpretation of ugliness in Kant's aesthetics to resolve certain issues that have been raised in contemporary aesthetics, namely the possibility of appreciating artistic and natural ugliness and the role of disgust in artistic representation. Offering a theoretical and practical analysis of different kinds of negative aesthetic experiences, this book will help readers acquire a better understanding of his or her own evaluative processes, which may be helpful in coping with complex aesthetic experiences. Readers will gain unique insight into how ugliness can be offensive, yet, at the same time, fascinating, interesting and captivating.

This is a comprehensive, integrated account of eighteenth and early nineteenth century German figurative aesthetics. The author focuses on the theologically-minded discourse on the visual arts that unfolded in Germany, circa 1754-1828, to critique the assumption that German romanticism and idealism pursued a formalist worship of beauty and of unbridled artistic autonomy. This book foregrounds what the author terms an "Aesthetics of Figurative Theo humanism". It begins with the sculptural aesthetics of Johann Joachim Winckelmann and Gottfried Herder before moving on to Karl Philipp Moritz, Wilhelm Heinrich Wackenroder and Friedrich Schelling. The reader will discover how this aesthetic tradition, after an initial obsession with classical sculpture, chose painting as the medium more suited to the modern self's exploration of transcendence. This paradigm-shift is traced in the aesthetic discourse of Friedrich Schlegel and Georg Wilhelm Friedrich Hegel. In this work, the widespread prejudice that such aesthetics initiated a so-called "Modern Grand Narrative of the Arts" is deconstructed. One accusation directed at 18th century aesthetics has been that it realised into "Art" what had previously been a living, rich tissue of meaning: this work shows how Figurative Theo humanism's attention to aesthetic values was never detached from deeper theological and humanistic considerations. Furthermore, it argues that this aesthetic discourse never forgot that it emerged from modern disenchantment-far from occluding the dimension of secularization, it draws poignant meaning from it. Anyone with an interest in the current debates about the scope and nature of aesthetics(philosophers of art, theology, or religion) will find this book of great interest and assistance.

The essays in this book respond to Anna-Teresa Tymieniecka's recent call to explore the relationship between the evolution of the universe and the process of self-individuation in the ontopoietic unfolding of life. The essays approach the sensory manifold in a number of ways. They show that theories of modern science become a strategy for the phenomenological study of works of art, and vice versa. Works of phenomenology and of the arts examine how individual spontaneity connects with the design(s) of the logos - of the whole and of the particulars - while the design(s) rest not on some human concept, but on life itself. Life's pliable matrices allow us to consider the expansiveness of contemporary science, and to help create a contemporary phenomenological sense of cosmos.