Darren Aronofsky's Films and the Fragility of Hope offers the first sustained analysis of the current oeuvre of the film director, screenwriter, and producer Darren Aronofsky. Including Pi (1998), Requiem for a Dream (2000), The Fountain (2006), The Wrestler (2008), Black Swan (2010), and Noah (2014), Aronofsky's filmography is discussed with respect to his style and the themes of his films, making astute connections with the work of other directors, other movies and works of art, and connecting his films with other disciplines such as math, philosophy, psychology, and art history. Jadranka Skorin-Kapov deploys her background in philosophy and math to analyze an American filmmaker with an individual voice, working on both independent productions and big-budget Hollywood films. Aronofsky is revealed to be a philosopher's director, considering the themes of life and death, addiction and obsession, sacrifice, and the fragility of hope. Skorin-Kapov discusses his ability to visually present challenging intersections between art and philosophy. Concluding with a transcript of a conversation between the author and Aronofsky himself, Darren Aronofsky's Films and the Fragility of Hope is a much-needed study on this American auteur.

The Aesthetics of Desire and Surprise: Phenomenology and Speculation covers issues central to contemporary continental philosophy (desire, expectations, excess, rupture, transcendence, immanence, surprise). The proposed term desire||surprise captures the phenomenological-speculative character of the pair not yet and no longer. Non-obvious parallels between different thinkers are drawn, and the argumentation is organized around philosophical figures relevant in the sequence desire - excess -pause (rupture, break) - recuperation (surprise). The works of Levinas, Zizek, Bataille, Blanchot, Foucault, and Ricoeur are interpreted and positioned according to the proposed template of desire - excess - pause. The consideration of limit experiences involves authors fascinated by transgression, and the question of whether excess is immanent or transcendent. This discussion considers works by Nietzsche, Deleuze, Zizek, and Foucault. The analysis of surprise and the beginning of recovery after the pause considers works by Fink, Merleau-Ponty, Nancy, Lyotard, Dufrenne, Bachelard, and Seel. The provocative argument elaborated in this work is that surprise starts with indifference. Furthermore, the argument is that surprise begins where the concept reaches its ending, hence that the limit of speculative thinking at its ending is the limit of aesthetics at its beginning. The work of Hegel, Schelling and Jaspers are discussed in order to argue for the beginning of aesthetics there where knowledge ends. Philosophical thematic is contextualized via sections on artists such as Duchamp and Mondrian, and on some films, provoking interest of aestheticians working in art history and cultural studies departments.

The Intertwining of Aesthetics and Ethics: Exceeding of Expectations, Ecstasy, Sublimity analyzes the common experiential ground for both aesthetics and ethics by considering experiential environment (both nature and art), the precedents to desire, the notion of experience incorporating a break, and the reverberations of surprise leading to the intertwining of aesthetics and ethics. Jadranka Skorin-Kapov discusses different philosophical positions on the relationship between nature and art, in conversation with Kant, Hegel, Goethe, Gadamer, and Adorno. She argues that Kantian sublimity can carry over from nature to art. As part of the discussions of expectations and authenticity, the author interprets Husserl's view on expectations, Heidegger's view on death and authenticity, Blanchot's view on death, and Arendt's view on natality. As for understanding the aesthetic experience as the paradigmatic experience, Skorin-Kapov is informed by Dewey's work on art as experience, Gadamer's work on experience of art, and Jauss's work on the aesthetics of reception and the horizon of expectations. After our sensibility and representational capability are broken, recuperation then leads to sublimity and the subsequent feelings of admiration and/or responsibility, allowing for the intertwining of aesthetics and ethics. Additionally, elements of Kantian morality, Foucault's ethics, and Kierkegaard's work on interactions between aesthetics and ethics together help to characterize the relation between aesthetics and ethics. Since we often encounter surprise due to unexpectedness in comedy, Skorin-Kapov also interprets philosophical views on the comedy and laughter (including Aristotle, Kierkegaard, Meredith, and Bergson), using the theatrical work of Dario Fo as an example. The novel analysis in The Intertwining of Aesthetics and Ethics will be of particular interest to students and scholars working or teaching in aesthetics, phenomenology, art history, cultural studies, and ethics.

This book considers ethical issues arising in professional and business settings and the role of individuals making decisions and coping with moral dilemmas. Readers can benefit from engagement in filmic narratives, as a simulated environment for developing a stance towards ethical challenges. The book starts by elaborating on critical thinking and on normative ethical theories, subsequently presenting the structure and cinematic elements of narrative film. These two avenues are tools for evaluating films and for discussions on various ethical problems in contemporary business, including: the corporate and banking financial machinations (greed, fraud, social responsibility); workplace ethical challenges (harassment, violence, inequity, inequality); professional and business ethical challenges (corruption, whistleblowing, outsourcing, downsizing, competition, and innovation); environmental and social issues; international business and human rights; and personal responsibility and identity challenges due to career pressures, loss of privacy and cyber harassment, and job structure changes in light of changing technology.

The Aesthetics of Desire and Surprise: Phenomenology and Speculation covers issues central to contemporary continental philosophy (desire, expectations, excess, rupture, transcendence, immanence, surprise). The proposed term desire||surprise captures the phenomenological-speculative character of the pair not yet and no longer. Non-obvious parallels between different thinkers are drawn, and the argumentation is organized around philosophical figures relevant in the sequence desire – excess –pause (rupture, break) – recuperation (surprise). The works of Levinas, Žižek, Bataille, Blanchot, Foucault, and Ricoeur are interpreted and positioned according to the proposed template of desire - excess - pause. The consideration of limit experiences involves authors fascinated by transgression, and the question of whether excess is immanent or transcendent. This discussion considers works by Nietzsche, Deleuze, Žižek, and Foucault. The analysis of surprise and the beginning of recovery after the pause considers works by Fink, Merleau-Ponty, Nancy, Lyotard, Dufrenne, Bachelard, and Seel. The provocative argument elaborated in this work is that surprise starts with indifference. Furthermore, the argument is that surprise begins where the concept reaches its ending, hence that the limit of speculative thinking at its ending is the limit of aesthetics at its beginning. The work of Hegel, Schelling and Jaspers are discussed in order to argue for the beginning of aesthetics there where knowledge ends. Philosophical thematic is contextualized via sections on artists such as Duchamp and Mondrian, and on some films, provoking interest of aestheticians working in art history and cultural studies departments.

This book considers ethical issues arising in professional and business settings and the role of individuals making decisions and coping with moral dilemmas. Readers can benefit from engagement in filmic narratives, as a simulated environment for developing a stance towards ethical challenges. The book starts by elaborating on critical thinking and on normative ethical theories, subsequently presenting the structure and cinematic elements of narrative film. These two avenues are tools for evaluating films and for discussions on various ethical problems in contemporary business, including: the corporate and banking financial machinations (greed, fraud, social responsibility); workplace ethical challenges (harassment, violence, inequity, inequality); professional and business ethical challenges (corruption, whistleblowing, outsourcing, downsizing, competition, and innovation); environmental and social issues; international business and human rights; and personal responsibility and identity challenges due to career pressures, loss of privacy and cyber harassment, and job structure changes in light of changing technology.

Darren Aronofsky's Films and the Fragility of Hope offers the first sustained analysis of the current oeuvre of the film director, screenwriter, and producer Darren Aronofsky. Including Pi (1998), Requiem for a Dream (2000), The Fountain (2006), The Wrestler (2008), Black Swan (2010), and Noah (2014), Aronofsky's filmography is discussed with respect to his style and the themes of his films, making astute connections with the work of other directors, other movies and works of art, and connecting his films with other disciplines such as math, philosophy, psychology, and art history. Jadranka Skorin-Kapov deploys her background in philosophy and math to analyze an American filmmaker with an individual voice, working on both independent productions and big-budget Hollywood films. Aronofsky is revealed to be a philosopher's director, considering the themes of life and death, addiction and obsession, sacrifice, and the fragility of hope. Skorin-Kapov discusses his ability to visually present challenging intersections between art and philosophy. Concluding with a transcript of a conversation between the author and Aronofsky himself, Darren Aronofsky's Films and the Fragility of Hope is a much-needed study on this American auteur.