Since the eighteenth century, artists--especially so-called avant-garde artists--have played a conflicting role in society. Part of the reason for their complex position, argue Raphael Sassower and Louis Cicotello, is the survival of the culture of idolatry in the modern age. In the twentieth century, artists can criticize the worship of material things or they can produce the things themselves. They can paint the scenes of worship of the golden calf--as the German expressionist Emil Nolde did in "Dance Around the Golden Calf" (1910), in which garish exaggerations reflect a condemnation of materialistic culture--or they can be the ones fabricating the idol for a fee.

Part radical critics, part celebrity servants of bourgeois tastes, avant-garde artists such as Marcel Duchamp, Rene Magritte, Andy Warhol, the Christos, and Keith Haring have captured the twentieth-century imagination and inspired the artistic community to reconsider its social, political, and cultural roles. Charting the uneasy middle ground occupied by these artists and their work, Sassower and Cicotello argue that their success has as much to do with their complicity with capitalist forces as it does with their defiance of them. Indeed, the major theme of The Golden Avant-Garde is the inability of any cultural subgroup to withstand the overwhelming power of capitalism, commercialism, and science and technology.

While some artists are paid by governments and institutions to construct national and religious monuments that express and honor society's most valuable principles and goals, the same society has fabricated a romantic myth of artists as revolutionary heroes who defy the authorities and pay dearly for their passion and vision. The Golden Avant-Garde is a unique collaboration between a philosopher and an artist, who bring their different perspectives to bear on how the avant-garde navigates the cultural, financial, and technological challenges presented by this postmodern dilemma. Often, Sassower and Cicotello conclude, avant-garde artists have become adept at manipulating the same forces that they seek to exaggerate and articulate in their work.

Since the eighteenth century, artists--especially so-called avant-garde artists--have played a conflicting role in society. Part of the reason for their complex position, argue Raphael Sassower and Louis Cicotello, is the survival of the culture of idolatry in the modern age. In the twentieth century, artists can criticize the worship of material things or they can produce the things themselves. They can paint the scenes of worship of the golden calf--as the German expressionist Emil Nolde did in "Dance Around the Golden Calf" (1910), in which garish exaggerations reflect a condemnation of materialistic culture--or they can be the ones fabricating the idol for a fee.

Part radical critics, part celebrity servants of bourgeois tastes, avant-garde artists such as Marcel Duchamp, Rene Magritte, Andy Warhol, the Christos, and Keith Haring have captured the twentieth-century imagination and inspired the artistic community to reconsider its social, political, and cultural roles. Charting the uneasy middle ground occupied by these artists and their work, Sassower and Cicotello argue that their success has as much to do with their complicity with capitalist forces as it does with their defiance of them. Indeed, the major theme of The Golden Avant-Garde is the inability of any cultural subgroup to withstand the overwhelming power of capitalism, commercialism, and science and technology.

While some artists are paid by governments and institutions to construct national and religious monuments that express and honor society's most valuable principles and goals, the same society has fabricated a romantic myth of artists as revolutionary heroes who defy the authorities and pay dearly for their passion and vision. The Golden Avant-Garde is a unique collaboration between a philosopher and an artist, who bring their different perspectives to bear on how the avant-garde navigates the cultural, financial, and technological challenges presented by this postmodern dilemma. Often, Sassower and Cicotello conclude, avant-garde artists have become adept at manipulating the same forces that they seek to exaggerate and articulate in their work.

In this book, the authors explore images of war and their effect on society. The authors keep in mind that the experience of being at war is much different from the experience of viewing a war image. Thus it is our responsibility to engage war images critically and personally, because lives are at stake and the future of world peace lies in the balance. The iconic image of any war and its ideological underpinning must be more fully appreciated. This book suggests that consumers of war images must simultaneously pay attention to the details of any given image (and thereby uncover its ideology), while exploring other, alternative images related to the same war, in order to consider other perspectives. The effectiveness of the visual language is such that it demands a careful and critical analysis, such as the one that offered here. The emphasis on the pragmatic reading of images has more to do with the power of images to convey, most commonly, a single idea or value, rather than to engage the observer with an inconsistent or contradictory set of ideas and values. This is where pastiche and collage come into play as compositional strategies through which many images are juxtaposed against each other so as to break the uniformity of an artwork, poster, or photograph. The aesthetic experience, however intense, is not a war experience, and the one could never substitute the other. The visual landscape itself is open to ideological manipulation-selection, framing, focus-so that we end up having to deal with theories and ideas even when we refuse to deal with them at first, for they end up determining and informing what images find their way into our cultural memory.

In this book, the authors explore images of war and their effect on society. The authors keep in mind that the experience of being at war is much different from the experience of viewing a war image. Thus it is our responsibility to engage war images critically and personally, because lives are at stake and the future of world peace lies in the balance. The iconic image of any war and its ideological underpinning must be more fully appreciated. This book suggests that consumers of war images must simultaneously pay attention to the details of any given image (and thereby uncover its ideology), while exploring other, alternative images related to the same war, in order to consider other perspectives. The effectiveness of the visual language is such that it demands a careful and critical analysis, such as the one that offered here. The emphasis on the pragmatic reading of images has more to do with the power of images to convey, most commonly, a single idea or value, rather than to engage the observer with an inconsistent or contradictory set of ideas and values. This is where pastiche and collage come into play as compositional strategies through which many images are juxtaposed against each other so as to break the uniformity of an artwork, poster, or photograph. The aesthetic experience, however intense, is not a war experience, and the one could never substitute the other. The visual landscape itself is open to ideological manipulation-selection, framing, focus-so that we end up having to deal with theories and ideas even when we refuse to deal with them at first, for they end up determining and informing what images find their way into our cultural memory.

In order to better understand the conditions of the twenty-first century Raphael Sassower and Louis Cicotello revisit the twentieth century in Political Blind Spots: Reading the Ideology of Images. Sassower and Cicotello revisit some of the most significant periods in art and politics in the twentieth century paying close attention to the relationship between aesthetics and politics.