The public generally regards the media with suspicion and distrust. Therefore, the media's primary concern is to regain that trust through the production of sincerity. Advancing the field of media studies in a truly innovative way, Boris Groys focuses on the media's affect of sincerity and its manufacture of trust to appease skeptics.

Groys identifies forms of media sincerity and its effect on politics, culture, society, and conceptions of the self. He relies on different philosophical writings thematizing the gaze of the other, from the theories of Heidegger, Sartre, Mauss, and Bataille to the poststructuralist formulations of Lacan and Derrida. He also considers media "states of exception" and their creation of effects of sincerity -- a strategy that feeds the media's predilection for the extraordinary and the sensational, further fueling the public's suspicions. Emphasizing the media's production of emotion over the presentation (or lack thereof) of "facts," Groys launches a timely study boldly challenging the presumed authenticity of the media's worldview.

The city has long been an important location for film-makers. Visually compelling and always "modern," it is the perfect metaphor for man's place in the contemporary world.
In this provocative collection of essays, a diverse range of films are examined in terms of the relationship between cinema and paradigmatic urban experience in Europe and North America since the early twentieth century. Moscow, Leningrad, Berlin, Prague and Warsaw--sites of dramatic upheaval in the 1920s-1930s, and again in the 1970s-1980s--feature strongly in the first part of the book. In the cinematic representation of these cities, modernist experimentation combined with social and political change to produce such memorable films as "The Man with the Movie Camera," " Berlin: The Symphony of a Great City," " Berlin Alexanderplatz" and, more recently, the work of Krzysztof Kieslowski, Jan svankmajer and the Brothers Quay. The different but comparable space of the North American city since World War Two provides the primary focus for the second part of the book. Here, New York, Los Angeles, Chicago, San Francisco and Toronto provide the settings for an investigation of the relationship between cinema and race, and cinema and postmodern global capitalism, in a comprehensive range of films from "Point Blank," " Medium Cool," " Network "and" Annie Hall "in the 1960s and 1970s, to "Boyz N the Hood," " Falling Down," " Pulp Fiction," " Safe]," " Crash "and" The End of Violence" in the 1990s.
Throughout the book, the cinema's artistic encounter with the city always intersects with a social and political engagement in which urgent issues of class, race, sexuality, the environment, liberty, capital, and totalitarianism are everywhere at stake.

In recent years, bioaesthetics has used the latest discoveries in evolutionary studies and neuroscience to provide new ways of looking at art and aesthetics. Carsten Strathausen's remarkable exploration of this emerging field is the first comprehensive account of its ideas, as well as a timely critique of its limitations. Strathausen familiarizes readers with the basics of bioaesthetics, grounding them in its philosophical underpinnings while articulating its key components. Importantly, he delves into the longstanding problem of the "two cultures" that separate the arts and the sciences. Seeking to make bioaesthetics a more robust way of thinking, Strathausen then critiques it for failing to account for science's historical and cultural assumptions. At its worst, he says, biologism reduces artworks to mere automatons that rubber-stamp pre-established scientific truths. Written with a sensitive understanding of science's strengths, and willing to refute its best arguments, Bioaesthetics helps readers separate the sensible from the specious. At a time when humanities departments are shrinking-and when STEM education is on the rise-Bioaesthetics makes vital points about the limitations of science, while lodging a robust defense of the importance of the humanities.

In recent years, bioaesthetics has used the latest discoveries in evolutionary studies and neuroscience to provide new ways of looking at art and aesthetics. Carsten Strathausen's remarkable exploration of this emerging field is the first comprehensive account of its ideas, as well as a timely critique of its limitations. Strathausen familiarizes readers with the basics of bioaesthetics, grounding them in its philosophical underpinnings while articulating its key components. Importantly, he delves into the longstanding problem of the "two cultures" that separate the arts and the sciences. Seeking to make bioaesthetics a more robust way of thinking, Strathausen then critiques it for failing to account for science's historical and cultural assumptions. At its worst, he says, biologism reduces artworks to mere automatons that rubber-stamp pre-established scientific truths. Written with a sensitive understanding of science's strengths, and willing to refute its best arguments, Bioaesthetics helps readers separate the sensible from the specious. At a time when humanities departments are shrinking-and when STEM education is on the rise-Bioaesthetics makes vital points about the limitations of science, while lodging a robust defense of the importance of the humanities.

Rich with analyses of concepts from deconstruction, systems theory, and post-Marxism, with critiques of fundamentalist thought and the war on terror, this volume argues for developing a philosophy of being in order to overcome the quandary of postmodern relativism. Undergirding the contributions are the premises that ontology is a vital concept for philosophy today, that an acceptable leftist ontology must avoid the kind of identity politics that has dominated recent cultural studies, and that a new ontology must be situated within global capitalism. A Leftist Ontology offers a timely intervention in political philosophy, featuring some of the leading voices of our time. Contributors: Bruno Bosteels, Cornell U; Christopher Breu, Illinois State U; Nicholas Brown, U of Illinois at Chicago; Sorin Radu Cucu, Manhattan College; George Edmondson, Dartmouth College; Eva Geulen, U of Bonn; Philip Goldstein, U of Delaware; Klaus Mladek, Dartmouth College; Alberto Moreiras, U of Aberdeen; Jeffrey T. Nealon, Pennsylvania State U; William Rasch, Indiana U; Ben Robinson, Indiana U; Imre Szeman, McMaster U; Roland Vegso, U of Tennessee, Knoxville.

Examining the relationship between German poetry, philosophy, and visual media around 1900, Carsten Strathausen argues that the poetic works of Rainer Maria Rilke, Hugo von Hofmannsthal, and Stephan George focused on the visible gestalt of language as a means of competing aesthetically with the increasing popularity and ""reality effect"" of photography and film. Poetry around 1900 self-reflectively celebrated its own words as both transparent signs and material objects, Strathausen says. In Aestheticism, this means that language harbors the potential to literally present the things it signifies. Rather than simply describing or picturing the physical experience of looking, as critics have commonly maintained, modernist poetry claims to enable a more profound kind of perception that grants intuitive insights into the very texture of the natural world.