First published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

This collection of original essays traces the history of Portuguese literature from the medieval period to the present, providing provocative new interpretations of this previously neglected literary history. The volume serves as a comprehensive introduction to Portuguese literature to students new to the field, and provides new insight into the ongoing controversies on the subject. The Introduction and Afterword explore the relationship between literary history and revisionism.

This book questions the presupposition that "interpretation" is the basic problem of language and examines how assumptions about the constructed nature of the object of interpretation affect current discussions about interpretation in the humanities.
The author is not taken by the universalizing claims of hermeneutics that everything is reducible to interpretation, but he is not interested in quarreling directly with those claims either. And with respect to the notion of invention--that things don't simply exist but are produced, made up--he likewise is interested neither in the objections usually brought against it nor in the strength of that notion in resisting them. Instead, he is interested in problematics that emerge from considering interpretation and invention together, as exemplified in close readings of three texts: Oscar Wilde's "De Profundis," Friedrich Nietzsche's "The Birth of Tragedy," and Immanuel Kant's "Critique of Pure Reason," texts in which "in very different ways, a recognizable claim is made according to which 'the facts' (biographical in one case, historical in another case, and cognitive in a third case) are produced by their own descriptions and interpretations."
The author sees Wilde's and Nietzsche's texts as inventions gone wrong: Wilde's attempt to invent his own life and Nietzsche's suggestion that one can make up the art of the future. He sees Kant's text as a theory of the roots of invention and discusses it in relation to the production of both facts and knowledge. "The Critique of Pure Reason" is therefore understood as the result of Kant's dissatisfaction with, and constant rediscription of, the problem of invention.

What Art Is Like is a comic, serious inquiry into the nature of art. It provides welcome relief from prevailing modes of explaining art that involve definitions, philosophical claims, and critical judgments put forth by third parties. Scrapping all such chatter, Miguel Tamen's aphoristic lark with aesthetic questions proceeds by taking its technical vocabulary only from Lewis Carroll's Alice's Adventures in Wonderland and Through the Looking-Glass. According to Tamen, it would be ridiculous to think of poems or paintings or films or any variety of artistic production as distinct from other things in the world, including people. Talking about art should be contiguous with talking about many other relevant and important matters. Tamen offers a series of analogies and similes to help us imagine these connected experiences. One, taken from the analytical table of contents where the book is writ small, suggests that "understanding a poem is like understanding a cat; neither ever says anything back and you can't keep a conversation with them. All art is like this, but not only art is like this; nature, the past, numbers are also like this." Tamen takes up many central issues in aesthetics and the philosophy of art, including the connection between art and having fuzzy ideas about art, the mistake of imagining that art-decisions are put forth by art-courts where you are both judge and jury, and the notion that what happens with art also happens to you.

A strikingly original work, "Friends of Interpretable Objects" re-anchors aesthetics in the object of attention even as it redefines the practice, processes, meaning, and uses of interpretation.

Miguel Tamen's concern is to show how inanimate objects take on life through their interpretation--notably, in our own culture, as they are collected and housed in museums. It is his claim that an object becomes interpretable only in the context of a "society of friends." Thus, Tamen suggests, our inveterate tendency as human beings to interpret the phenomenal world gives objects not only a life but also a society. As his work unfolds, "friends" also takes on a legal sense, as advocates, introduced to advance the argument that the social life of interpreted and interpretable objects engenders a related web of social obligations.

Focusing on those who, through interpretation, make objects "speak" in settings as different as churches, museums, forests, and distant galaxies--those who know the best interests of corporations, endangered species, and works of art--Tamen exposes the common ground shared by art criticism, political science, tort law, and science. Learned and witty, with much to teach art historians, environmentalists, anthropologists, curators, and literary critics, his book utterly reorients our understanding of how we make sense of our world.