Drawing on art, media, and phenomenological sources, Showing Off!: A Philosophy of Image challenges much recent thought by proposing a fundamentally positive relationship between visuality and the ethical. In philosophy, cultural studies and art, relationships between visuality and the ethical are usually theorized in negative terms, according to the dyadic logics of seeing on the one hand, and being seen, on the other. Here, agency and power are assumed to operate either on the side of those who see, or on the side of those who control the means by which people and things enter into visibility. To be seen, by contrast - when it occurs outside of those parameters of control- is to be at a disadvantage; hence, for instance, contemporary theorist Peggy Phelan's rejection of the idea, central to activist practices of the 1970's and 80's, that projects of political emancipation must be intertwined with, and are dependent on, processes of 'making oneself visible'. Acknowledgment of the vulnerability of visibility also underlies the realities of life lived within increasingly pervasive systems of imposed and self-imposed surveillance, and apparently confident public performances of visual self display. Showing Off!: A Philosophy of Image is written against the backdrop of these phenomena, positions and concerns, but asks what happens to our debates about visibility when a third term, that of 'self-showing', is brought into play. Indeed, it proposes a fundamentally positive relationship between visuality and the ethical, one primarily rooted not in acts of open and non-oppressive seeing or spectating, as might be expected, but rather in our capacity to inhabit both the risks and the possibilities of our own visible being. In other words, this book maintains that the proper site of generosity and agency within any visual encounter is located not on the side of sight, but on that of self-showing - or showing off!

Since the latter half of the 20th century, committed art has been associated with conceptual, critical and activist practices. Painting, by contrast-despite its significance as a site for continued artistic experimentation-has all too often been dismissed as an outmoded, reactionary, market-led venture; an ineffectual medium from the perspective of social and political engagement. How can painting change the world today? The question of painting, in particular, fuelled the investigations of a major 20th-century philosopher: the French phenomenologist, Maurice Merleau-Ponty (1908-61). Merleau-Ponty was at the forefront of attempts to place philosophy on a new footing by contravening the authority of Cartesian dualism and objectivist thought-an authority that continues to limit present-day intellectual, imaginative, ethical, and indeed scientific possibilities. Taking an approach that moves between the fields of philosophical and visual culture research, The Question of Painting is organized around a closely focused, chronological account of Merleau-Ponty's unfolding project and its relationship with art, clarifying how painting, as a paradigmatically embodied and situated mode of investigation, helped him to access the fundamentally "intercorporeal" basis of reality as he saw it, and articulate its lived implications-implications that have a, productive bearing on the personal, ethical and political challenges facing us today. The Question of Painting brings today's much debated concerns about the socio-cultural and political potential of painting into contact with the question of painting in philosophy.

Alastair Gordon (b.1978, Edinburgh), is an artist based in London. This, the first major monograph of the artist’s career, includes over 160 paintings, drawings and documentational photographs, along with notes by Gordon himself. The book introduces this accomplished and engaging new voice in British painting. Gordon’s paintings bring the historic languages of genre painting and the quodlibet into a contemporary discourse that pushes the boundaries of realism, figuration and illusionism to focus on everyday moments. His work often elevates seemingly ordinary objects – feathers, matchsticks, postcards – allowing them to speak to wider concerns of beauty, truth, life and death. The documented works, produced between 2012 and 2023, include paintings made in oil or acrylic on MDF, wood, ‘found’ wood, gesso panel, paper, canvas and occasionally linen. Each is distinctive for its style and for the recurring motifs Gordon selects such as masking tape, paper ephemera and repeated, subtly different studies of the same subject. Gordon’s texts describe how objects found mud larking on the banks of the River Thames, shoes from the London City Mission and rags and papers discarded from art students’ studios have been depicted in paintings, incorporating the histories and stories of each item (and each person) into his work. The book also features recent works influenced by rural landscapes and parkland. An introduction by Julia Lucero, Associate Director of Nahmad Projects, London, emphasises the importance of nature and of meditation within Gordon’s practice. Specifically, Lucero brings out the idea of the ‘axis mundi, that metaphysical and mystical connecting point where heaven meets Earth’. She explores the significance of quodlibet, a seventeenth-century trompe-l’oeil painting technique that Gordon favours, rendering brushstrokes invisible and affording everyday objects new significance, even ‘profound value’. Humble objects such as a matchstick or paper aeroplane might be elevated to the realms of the divine. An essay by Jorella Andrews, Professor of Visual Cultures at Goldsmiths, University of London, describes the influence of Gordon’s time on a research residency in the former studio of Paul Cézanne at Les Lauves on the outskirts of Aix-en-Provence. His experiences there proved pivotal to the direction of his practice, in which both the ‘visual misdirection’ of quodlibet and the qualities of wood have become central. Andrews brings art historical texts and works of art into relation with Gordon’s paintings, making comparisons between subject, form and approach. Andrews’ text further details the recent synthesis of two sides of Gordon’s work: precise illusionism combined with looser observations made in the natural landscape. Edited by Alastair Gordon Studio, designed by Herman Lelie, printed by EBS Verona and published in 2023 by Anomie Publishing, London, the publication has been generously supported by Howard and Roberta Ahmanson through Fieldstead and Company. Alastair Gordon (b. 1978, Edinburgh) is an artist working with painting, drawing and installation, based in London. Gordon received his BA from Glasgow School of Art and his MA from Wimbledon School of Art, London. His work has been shown in recent solo exhibitions at Ahmanson Gallery in Irvine, California (2017), Aleph Contemporary, London (Quodlibet (2021) and Without Borders (2020)) and in the group exhibition Unpacking Gainsborough (2021) at Cynthia Corbett Gallery, London.

Rembrandt is probably the most famous Dutch painter of the seventeenth century. His works are greatly loved today, but he was not always so well regarded. His life was one of a dramatic rise and fall, unfolding during the Golden Age of the newly formed Dutch Republic. Rembrandt's public acclaim and wealth as a painter came to him as a very young man. His images were vigorous, psychologically compelling but also often less than flattering. By his middle age taste had shifted to more idealized visions, and by the time of his death in 1669 Rembrandt was destitute. But whether the public was with or against him, Rembrandt continued to paint with the same passion, and arguably the art he produced in his final, destitute years is his most intimate, sensitive and open.

Paul Cezanne challenged convention and pioneered new possibilities in painting. He was remarkable for his ability to perceive and paint aspects of everyday life in ways that revealed dynamic yet deeply harmonious visions of the world. But the intellectual and emotional difficulties of his achievements were considerable. Mainly self-taught, most of his career was plagued by rejection. The critics, and the public, disliked his paintings, and in 1884 Cezanne declared that Paris, the centre of the nineteenth-century art world, had defeated him. Repeatedly, he retreated into self-doubt and bad temper. This book follows Cezanne on his extraordinary artistic journey, focusing on his formative discoveries, made not in the flashy, fashionable metropolis of Paris but in provincial and rural France, often in isolation.

Drawing on art, media, and phenomenological sources, Showing Off!: A Philosophy of Image challenges much recent thought by proposing a fundamentally positive relationship between visuality and the ethical. In philosophy, cultural studies and art, relationships between visuality and the ethical are usually theorized in negative terms, according to the dyadic logics of seeing on the one hand, and being seen, on the other. Here, agency and power are assumed to operate either on the side of those who see, or on the side of those who control the means by which people and things enter into visibility. To be seen, by contrast - when it occurs outside of those parameters of control- is to be at a disadvantage; hence, for instance, contemporary theorist Peggy Phelan's rejection of the idea, central to activist practices of the 1970's and 80's, that projects of political emancipation must be intertwined with, and are dependent on, processes of 'making oneself visible'. Acknowledgment of the vulnerability of visibility also underlies the realities of life lived within increasingly pervasive systems of imposed and self-imposed surveillance, and apparently confident public performances of visual self display. Showing Off!: A Philosophy of Image is written against the backdrop of these phenomena, positions and concerns, but asks what happens to our debates about visibility when a third term, that of 'self-showing', is brought into play. Indeed, it proposes a fundamentally positive relationship between visuality and the ethical, one primarily rooted not in acts of open and non-oppressive seeing or spectating, as might be expected, but rather in our capacity to inhabit both the risks and the possibilities of our own visible being. In other words, this book maintains that the proper site of generosity and agency within any visual encounter is located not on the side of sight, but on that of self-showing - or showing off!

Since the latter half of the 20th century, committed art has been associated with conceptual, critical and activist practices. Painting, by contrast, is all too often defined as an outmoded, reactionary, market-led venture; an ineffectual medium from the perspective of social and political engagement. How can paintings change the world today? The question of painting, in particular, fuelled the investigations of a major 20th-century philosopher: the French phenomenologist, Maurice Merleau-Ponty (1907-61). Merleau-Ponty was at the forefront of attempts to place philosophy on a new footing by contravening the authority of Cartesian dualism and objectivist thought-an authority that continues to limit present-day intellectual, imaginative, and ethical possibilities. A central aim of The Question of Painting is to provide a closely focused, chronological account of his unfolding project and its relationship with art, clarifying how painting, as a paradigmatically embodied and situated mode of investigation, helped him to access the fundamentally "intercorporeal" basis of reality as he saw it, and articulate its lived implications. With an exclusive and extended conversation about the contemporary virtues of painting with New York based artist Leah Durner, for whom the work of Merleau-Ponty is an important source of inspiration, The Question of Painting brings today's much debated concerns about the criticality of painting into contact with the question of painting in philosophy.