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Books > Philosophy > Topics in philosophy > Aesthetics
This book focuses on a dimension of art which the philosophical tradition (from Plato to Hegel and even Adorno) has consistently overlooked, such was its commitment - explicit or implicit - to mimesis and the metaphysics of truth it presupposes. De Beistegui refers to this dimension, which unfolds outside the space that stretches between the sensible and the supersensible - the space of metaphysics itself - as the hypersensible and show how the operation of art to which it corresponds is best described as metaphorical. The movement of the book, then, is from the classical or metaphysical aesthetics of mimesis (Part One) to the aesthetics of the hypersensible and metaphor (Part Two). Against much of the history of aesthetics and the metaphysical discourse on art, he argues that the philosophical value of art doesn't consist in its ability to bridge the space between the sensible and the supersensible, or the image and the Idea, and reveal the sensible as proto-conceptual, but to open up a different sense of the sensible. His aim, then, is to shift the place and role that philosophy attributes to art.
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.
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.
Originally published in 1984, this study deals with a number of influential figures in the European tradition of Marxist theories of aesthetics, ranging from Lukacs to Benjamin, through the Frankfurt School, to Brecht and the Althusserians. Pauline Johnson shows that, despite the great diversity in these theories about art, they all formulate a common problem, and she argues that an adequate response to this problem must be based on account of the practical foundations within the recipient's own experience for a changed consciousness.
With the emerging dominance of digital technology, the time is ripe to reconsider the nature of the image. Some say that there is no longer a phenomenal image, only disembodied information (0-1) waiting to be configured. For photography, this implies that a faith in the principle of an "evidential force" of the impossibility of doubting that the subject was before the lens is no longer plausible. Technologically speaking, we have arrived at a point where the manipulation of the image is an ever-present possibility, when once it was difficult, if not impossible. What are the key moments in the genealogy of the Western image which might illuminate the present status of the image? And what exactly is the situation to which we have arrived as far as the image is concerned? These are the questions guiding the reflections in this book. In it we move, in Part 1, from a study of the Greek to the Byzantine image, from the Renaissance image and the image in the Enlightenment to the image as it emerges in the Industrial Revolution. Part 2 examines key aspects of the image today, such as the digital and the cinema image, as well as the work of philosophers of the image, including: Roland Barthes, Walter Benjamin, Gilles Deleuze, Jean-Paul Sartre and Bernard Stiegler.
Object Lessons is a series of short, beautifully designed books about the hidden lives of ordinary things. While wine drunk millennia ago was the humble beverage of the people, today the drink is inextricable with power, sophistication, and often wealth. Bottles sell for half a million dollars. Point systems tell us which wines are considered the best. Wine professionals give us the language to describe what we taste. Agricultural product and cultural commodity, drink of ritual and drink of addiction, purveyor of pleasure, pain, and memory - wine has never been contained in a single glass. Drawing from science, religion, literature, and memoir, Wine meditates on the power structures bound up with making and drinking this ancient, intoxicating beverage. Object Lessons is published in partnership with an essay series in The Atlantic.
Imagination, Philosophy and the Arts is the first comprehensive collection of papers by philosophers examining the nature of imagination and its role in understanding and making art. Imagination is a central concept in aesthetics with close ties to issues in the philosophy of mind and the philosophy of language, yet it has not received the kind of sustained, critical attention it deserves. This collection of seventeen brand new essays critically examines just how and in what form the notion of imagination illuminates fundamental problems in the philosophy of art.
Despite the very obvious differences between looking at Manet's Woman with a Parrot and listening to Elgar's Cello Concerto, both experiences provoke similar questions in the thoughtful aesthete: why does the painting seem to express reverie and the music, nostalgia? How do we experience the reverie and nostalgia in such works of art? Why do we find these experiences rewarding in similar ways? As our awareness of emotion in art, and our engagement with art's emotions, can make such a special contribution to our life, it is timely for a philosopher to seek to account for the nature and significance of the experience of art's emotions. Damien Freeman develops a new theory of emotion that is suitable for resolving key questions in aesthetics. He then reviews and evaluates three existing approaches to artistic expression, and proposes a new approach to the emotional experience of art that draws on the strengths of the existing approaches. Finally, he seeks to establish the ethical significance of this emotional experience of art for human flourishing. Freeman challenges the reader not only to consider how art engages with emotion, but how we should connect up our answers to questions concerning the nature and value of the experiences offered by works of art.
"The authors argue against certain philosophical distinctions between art and science; between verbal and nonverbal meaning; and between the affective and the cognitive. The book continues Goodman's argument against one traditional mode of philosophizing which privileges the notions of 'truth' and 'knowledge'. Hence, the book is in a broadly pragmatic tradition. It also deals in detail with such topics as meaning in architecture and the concept of 'variation' in art, and contains a superb critique of some important views in contemporary epistemology. This work will be savored even by those who will not accept all aspects of Goodman and Elgin's approach. Essential for all undergraduate philosophy collections." --Stanley Bates, Choice
What does it mean to think of Western Art music - and the Austro-German contribution to that repertory - as a tradition? How are men and masculinities implicated in the shaping of that tradition? And how is the writing of the history (or histories) of that tradition shaped by men and masculinities? This book seeks to answer these and other questions by drawing both on a wide range of German-language writings on music, sound and listening from the so-called long nineteenth century (circa 1800-1918), and a range of critical-theoretical texts from the post-war continental philosophical and psychoanalytic traditions, including Lacan, Zizek, Serres, Derrida and Kittler. The book is focussed in particular on bringing the object of historical writing itself into scrutiny by engaging in what Zizek has called a 'historicity' or a way of writing about the past that not merely acknowledges the ahistorical kernel of historical writing, but brings that kernel into the light of day, takes account of it and puts it into play. The book is thus committed to a kind of historical writing that is open-ended - though not ideologically naA-ve - and that does not fix or stabilize the nature of the relationship between so-called 'primary' and 'secondary' texts. The book consists of an introduction, which places the study of classical music and the Austro-German tradition within broader debates about the value of that tradition, and four extensive case studies: an analysis of the cultural-historical category of listening around 1800; a close reading of A. B. Marx's Beethoven monograph of 1859; a consideration of Heinrich Schenker's attitudes to the mob and the vernacular more broadly and an examination, through Franz Kafka, of the figure of Mahler's body.
Architecture for a Free Subjectivity reformulates the French philosopher Gilles Deleuze's model of subjectivity for architecture, by surveying the prolific effects of architectural encounter, and the spaces that figure in them. For Deleuze and his Lacanian collaborator Felix Guattari, subjectivity does not refer to a person, but to the potential for and event of matter becoming subject, and the myriad ways for this to take place. By extension, this book theorizes architecture as a self-actuating or creative agency for the liberation of purely "impersonal effects." Imagine a chemical reaction, a riot in the banlieues, indeed a walk through a city. Simone Brott declares that the architectural object does not merely take part in the production of subjectivity, but that it constitutes its own. This book is to date the only attempt to develop Deleuze's philosophy of subjectivity in singularly architectural terms. Through a screening of modern and postmodern, American and European works, this provocative volume draws the reader into a close encounter with architectural interiors, film scenes, and other arrangements, while interrogating the discourses of subjectivity surrounding them, and the evacuation of the subject in the contemporary discussion. The impersonal effects of architecture radically changes the methodology, just as it reimagines architectural subjectivity for the twenty-first century.
This book seeks to fill a void in contemporary aesthetics scholarship by considering the cognitive features that make the aesthetic and artistic worthy of philosophical study. Aesthetic cognition has been largely abandoned by analytical philosophy, which instead tends to focus its attention on the 'non-exhibited' properties of artwork or issues concerning semantic and syntactic structure. The Cognitive Basis of Aesthetics innovatively seeks to correct the marginalization of aesthetics in analytical philosophy by reinterpreting aesthetic cognition through an integration of Ernst Cassirer's philosophy of symbolic forms with Paul Crowther's theory of imagination and philosophy of art. This integration has three important outcomes: 1) it explains why the aesthetic and artistic constitute a unique form of knowledge; 2) it shows the role this plays in the formation of aesthetics as a discipline; and 3) it describes why aesthetic cognition is so deeply engaging. This book's unique theoretical approach engages with important works of visual, conceptual, and digital art, as well as literature, music, and theatre.
This book argues that the philosophical significance of Kant's aesthetics lies not in its explicit account of beauty but in its implicit account of intentionality. Kant's account is distinct in that feeling, affect, or mood must be operative within the way the mind receives the world. Moreover, these modes of receptivity fall within the normative domain so that we can hold each other responsible for how we are "struck" by an object or scene. Joseph Tinguely composes a series of investigations into the philosophically rich but regrettably neglected topics at the intersection of Kant's aesthetics and epistemology, such as how we orient ourselves in the world, whether tonality is a property of the subject or object, and what we hope to accomplish when we quarrel about taste. Taken together, these investigations offer a robust and defensible picture of mind, which not only resolves tensions in a Kantian account of intentionality but also offers a timely intervention into contemporary debates about the "aesthetic" nature of the way the mind is in touch with the world. Kant and the Reorientation of Aesthetics will appeal to scholars and students of Kant, as well as those working at the intersection of aesthetics and philosophy of mind.
Released in 1999, Fight Club is David Fincher 's popular adaption of Chuck Palahniuk 's cult novel, and one of the most philosophically rich films of recent years. This is the first book to explore the varied philosophical aspects of the film. Beginning with an introduction by the editor that places the film and essays in context, each chapter explores a central theme of Fight Club from a philosophical perspective. Topics discussed include:
Including annotated further reading at the end of each chapter, Fight Club is essential reading for anyone interested in the film, as well as those studying philosophy and film studies.
Released in 1999, Fight Club is David Fincher 's popular adaption of Chuck Palahniuk 's cult novel, and one of the most philosophically rich films of recent years. This is the first book to explore the varied philosophical aspects of the film. Beginning with an introduction by the editor that places the film and essays in context, each chapter explores a central theme of Fight Club from a philosophical perspective. Topics discussed include:
Including annotated further reading at the end of each chapter, Fight Club is essential reading for anyone interested in the film, as well as those studying philosophy and film studies.
This book of expert essays explores the concept of the whole as it operates within the psychology of Jung, the philosophy of Deleuze, and selected areas of wider twentieth-century Western culture, which provided the context within which these two seminal thinkers worked. Addressing this topic from a variety of perspectives and disciplines and with an eye to contemporary social, political, and environmental crises, the contributors aim to clarify some of the epistemological and ethical issues surrounding attempts, such as those of Jung and Deleuze, to think in terms of the whole, whether the whole in question is a particular bounded system (such as an organism, person, society, or ecosystem) or, most broadly, reality as a whole. Jung, Deleuze, and the Problematic Whole will contribute to enhancing critical self-reflection among the many contemporary theorists and practitioners in whose work thinking in terms of the whole plays a significant role.
First published in 2001. Routledge is an imprint of Taylor & Francis, an informa company.
Soccer has long been known as 'the beautiful game'. This multi-disciplinary volume explores soccer, soccer culture, and the representation of soccer in art, film, and literature, using the critical tools of aesthetics, poetics, and rhetoric. Including international contributions from scholars of philosophy, literary and cultural studies, linguistics, art history, and the creative arts, this book begins by investigating the relationship between beauty and soccer and asks what criteria should be used to judge the sport's aesthetic value. Covering topics as diverse as humor, national identity, style, celebrity, and social media, its chapters examine the nature of fandom, the role of language, and the significance of soccer in contemporary popular culture. It also discusses what one might call the 'stylistics' of soccer, analyzing how players, fans, and commentators communicate on and off the pitch, in the press, on social media, and in wider public discourse. The Aesthetics, Poetics, and Rhetoric of Soccer makes for fascinating reading for anybody with an interest in sport, culture, literature, philosophy, linguistics, and society.
This title was first published in 2001: Tolstoy's view of art is discussed in most courses in aesthetics, particularly his main text What is Art? He believed that the importance of art lies not in its purely aesthetic qualities but in its connection with life, and that art becomes decadent where this connection is lost. This view has often been misconceived and its strength overlooked. This book presents a clear exposition of Tolstoy's What is Art?, highlighting the value and importance of Tolstoy's views in relation to aesthetics. Mounce considers the problems which exercised Tolstoy and explains their fundamental importance in contemporary disputes. Having viewed these problems of aesthetics as they arise in a classic work, Howard Mounce affords readers fresh insights not simply into the problems of aesthetics themselves, but also into their contemporary treatment. Students and interested readers of aesthetics and philosophy, as well as those exploring the works of Tolstoy in literature, will find this book of particular interest and will discover that reading What is Art? with attention, affords something of the excitement found in removing the grime from an oil painting - gradually from underneath there appears an authentic masterpiece.
In engaging with the full range of 'the arts', contributors to this volume consider the relationship between law, justice, the ethical and the aesthetic. Art continually informs the ethics of a legal theory concerned to address how theoretical abstractions and concrete oppressions overlook singularity and spontaneity. Indeed, the exercise of the legal role and the scholarly understanding of legal texts were classically defined as ars iuris - an art of law - which drew on the panoply of humanist disciplines, from philology to fine art. That tradition has fallen by the wayside, particularly in the wake of modernism. But approaching art in that way risks distorting the very inexpressibility to which art is attentive and responsive, whilst remaining a custodian of its mystery. The novelty and ambition of this book, then, is to elicit, in very different ways, styles and orientations, the importance of the relationship between law and art. What can law and art bring to one another, and what can their relationship tell us about how truth relates to power? The insights presented in this collection disturb and supplement conventional accounts of justice; inaugurating new possibilities for addressing the origin of violence in our world.
Originally published in 1984, this study deals with a number of influential figures in the European tradition of Marxist theories of aesthetics, ranging from Lukacs to Benjamin, through the Frankfurt School, to Brecht and the Althusserians. Pauline Johnson shows that, despite the great diversity in these theories about art, they all formulate a common problem, and she argues that an adequate response to this problem must be based on account of the practical foundations within the recipient's own experience for a changed consciousness.
Underground rap is largely a subversive, grassroots, and revolutionary movement in underground hip-hop, tending to privilege creative freedom as well as progressive and liberating thoughts and actions. This book contends that many practitioners of underground rap have absorbed religious traditions and ideas, and implement, critique, or abandon them in their writings. This in turn creates processural mutations of God that coincide with and speak to the particular context from which they originate. Utilising the work of scholars like Monica Miller and Alfred North Whitehead, Gill uses a secular religious methodology to put forward an aesthetic philosophy of religion for the rap portion of underground hip-hop. Drawing from Whiteheadian process thought, a theopoetic argument is made. Namely, that it is not simply the case that is God the "poet of the world", but rather rap can, in fact, be the poet (creator) of its own form of quasi-religion. This is a unique look at the religious workings and implications of underground rap and hip hop. As such, it will be of keen interest to scholars of Religious Studies, Hip-Hop Studies and Process Philosophy and Theology.
Secret Sharers traces a genealogy of secret sharing between literary modernism and psychoanalysis, focusing on the productive entanglements and intense competitive rivalries that helped shape Anglo-American modernism as a field. As Jennifer Spitzer reveals, such rivalries played out in explicit criticism, inventive misreadings, and revisions of Freudian forms-from D. H. Lawrence's re-descriptions of the unconscious to Vladimir Nabokov's parodies of the psychoanalytic case study. While some modernists engaged directly with Freud and Freudian psychoanalysis with unmistakable rivalry and critique, others wrestled in more complex ways with Freud's legacy. The key protagonists of this study-D. H. Lawrence, Virginia Woolf, W. H. Auden, and Vladimir Nabokov-are noteworthy for the way they engaged with, popularized, and revised the terms of Freudian psychoanalysis, while also struggling with it as an encroaching discourse. Modernists read psychoanalysis, misread psychoanalysis, and sometimes refused to read it altogether, while expressing anxiety about being read by psychoanalysis-subjecting themselves and their art to psychoanalytic interpretations. As analysts, such as Freud, Ernest Jones, and Alfred Kuttner, turned to literature and art to illustrate psychoanalytic theories, modernists sought to counter such reductive narratives by envisioning competing formulations of the relationship between literature and psychic life. Modernists often expressed ambivalence about the probing, symptomatic style of psychoanalytic interpretation and responded with a re-doubling of arguments for aesthetic autonomy, formal self-consciousness, and amateurism. Secret Sharers reveals how modernists transformed the hermeneutic and diagnostic priorities of psychoanalysis into novel aesthetic strategies and distinctive modes of epistemological and critical engagement. In reassessing the historical and intellectual legacies of modernism, this book suggests that modernist responses to psychoanalytic criticism anticipate more recent critical debates about the value of "symptomatic" reading and the "hermeneutics of suspicion."
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.
This title was first published in 2000. This is an interdisciplinary and international collection on aesthetics with contributions from artists and philosophers and the range of thinkers about art in between. It aims to provide a forum for the kinds of question that used to be addressed within traditional aesthetics, but which have until recently been sidelined in critical writing about art and indeed in many of the most important art practices. The collection as a whole is situated in relation to feminists' approaches, but the editors hope that it will not be read as limited to them. |
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