Search Results

This book traces an American literary history of transpacific alliances which spans the 20th century. Increasing material and economic ties between the U.S. and East Asia at the end of the 19th century facilitated an imagined spiritual and aesthetic accord that bridged the Pacific, and this study reads the expression and repercussions of these links in American Orientalist and Asian American poetry. After considering both the transcendence and constraints of a structure of alliance between East and West in the introductory chapter, the first half of the study examines two key American instigators of Orientalist poetics, Ezra Pound and Gary Snyder, who imagined an identity between Eastern philosophy and idealized notions of America. Their literary alliances imposed a singular burden on Asian American poets, and the second half of the study considers a range of formal negotiations with this legacy in the poetry of Lawson Fusao Inada, Theresa Hak Kyung Cha, and Myung Mi Kim. In examining avant‐garde Asian American poetry against an American Orientalist past, this book reads the intersection of modernist and minority poetics.

The first book to focus on the intersection of Western philosophy and the Asian martial arts, Striking Beauty studies the historical and philosophical traditions of Asian martial arts practice and its ethical value in the modern world. Expanding Western philosophy’s usual outlook, the book forces a theoretical reckoning with the concerns of Chinese philosophy and the aesthetic and technical dimensions of martial arts practice. Striking Beauty elucidates the relationship between Asian martial arts and the Chinese philosophical traditions of Confucianism, Buddhism, Daoism, and the Chinese art of war. It connects martial arts practice to the Western concepts of mind-body dualism and materialism, sports aesthetics, and the ethics of violence. The work ameliorates Western philosophy’s hostility toward the body, emphasizing the pleasure of watching and engaging in martial arts, along with their beauty and the ethical problem of their violence.

This book looks at a much-debated phenomenon in contemporary cinema: the re-emergence of filmmaking practices – and, by extension, of theoretical approaches – that give precedence to cinema as the medium of sensation. France offers an intriguing case in point here. A specific sense of momentum comes from the work of a group of filmmakers bent on exploring cinema's unique capacity to move us both viscerally and intellectually. Though extremely diverse, the films of Olivier Assayas, Catherine Breillat, Claire Denis, Vincent Dieutre, Bruno Dumont, Bertrand Bonello, Philippe Grandrieux, Pascal Ferrand and Nicolas Klotz, to name but a few, demonstrate a characteristic awareness of cinema's sensory impact and transgressive nature. In effect, with its interweaving of theoretical enquiry and film analysis, and its emphasis on the materiality of film, Cinema and Sensation's approach could also apply to the work of comparable filmmakers like David Lynch, Abel Ferrara or Wong Kar-Wai. Cinema and Sensation draws on the writings of Antonin Artaud, George Bataille and Gilles Deleuze, whilst also responding to the continuing interest in theories of haptic visuality (Laura Marks) and embodied spectatorship (Vivian Sobchack) inspired by Maurice Merleau-Ponty's phenomenology.Explored as forms of embodied thought, the films are shown to offer alternative ways of approaching key existential and socio-cultural questions: desire, violence and abjection as well as the growing supremacy of technology, globalisation, exile and exclusion – these are the themes and issues that appear embedded here in the very texture of images and sounds.

How did Latin Americans represent their own countries as modern? By treating modernity as a ubiquitous category in which ideas of progress and decadence are far from being mutually exclusive, this book explores how different groups of intellectuals, between the late nineteenth and the early twentieth century, drew from European sociological and medical theories to produce a series of cultural representations based on notions of degeneration. Through a comparative analysis of three country case studies − Argentina, Uruguay and Chile − the book investigates four themes that were central to definitions of Latin American modernity at the turn of the century: race and the nation, the search for the autochthonous, education, and aesthetic values. It takes a transnational approach to show how civilisational constructs were adopted and adapted in a postcolonial context where cultural modernism foreshadowed economic modernisation. In doing this, this work sheds new light on the complex discursive negotiations through which the idea of ‘Latin America’ became gradually established in the region.

In Fascist Spain, Francoism—like German and Italian fascism—produced its own particular brand of kitsch. Deploying religious and historical iconography drawn from Spain´s centuries-long struggle against Islam, Francoist ideologues created a kitsch interpretation of Spain´s past designed to replace more complex and nuanced accounts. In this representation religious and historical iconography combined with kitsch aesthetics to project a picturesque, clichéd image of Spain. The ultimate goal of this vast production of kitsch was to create a submissive subject who, by identifying with Francoist aesthetics, would identify with state ideology. This book examines the role of kitsch aesthetics in advancing Francoist totalitarian ideology and in its subsequent undoing. It explores the intersection between aesthetics and politics through the lens of kitsch and its relation to violence in the context of Spanish and European history. More specifically, it engages the making and unmaking of Francoist kitsch aesthetics through the analysis of Spanish cinema by examining eight influential films ranging from 1938 to 2010; five Francoist films and three oppositional films by critically acclaimed directors Luis Buñuel, Alex de la Iglesia and Guillermo del Toro who, by re-imagining Francoist aesthetics’ visual an narrative clichés, dismantled the fascist project.

This book deals with the ways in which visual artists have reflected on the cultural meaning of technology, and the particular aesthetic of machines, throughout the twentieth century. It is the first comprehensive treatment of Machine Art and covers the most important historical developments as well as the key concepts of machine aesthetics. The book examines a variety of twentieth- and early twenty-first-century artworks that articulate people’s changing relationship with technical devices and infrastructures. It traces historical lineages that connect art of different periods, looking for continuities that link works from the end of the twentieth century to developments in the 1950s and 1960s and to works from the avant-gardes of the 1910s and 1920s. The investigation focuses on four specific domains of artistic engagement with technology: algorithms and machine autonomy; image, vision, and the advent of technical imaging; the human body in its relation to machines; and ecology. The book argues that systems thinking and ecological theories have brought about a fundamental shift in the cultural meaning of technology, which has also caused a change in the way technology impacts the formation of human subjectivity. This changing relationship between technology and subjectivity has been articulated by the different types of "machine art" throughout the twentieth century.

Cecilia Sjöholm reads Hannah Arendt as a philosopher of the senses, grappling with questions of vision, hearing, and touch even in her political work. Constructing an Arendtian theory of aesthetics from the philosopher’s fragmentary writings on art and perception, Sjöholm begins a vibrant new chapter in Arendt scholarship that expands her relevance for contemporary philosophers. Arendt wrote thoughtfully about the role of sensibility and aesthetic judgment in political life and on the power of art to enrich human experience. Sjöholm draws a clear line from Arendt’s consideration of these subjects to her reflections on aesthetic encounters and works of art mentioned in her published writings and stored among her memorabilia. This delicate effort allows Sjöholm to revisit Arendt’s political concepts of freedom, plurality, and judgment from an aesthetic point of view and incorporate Arendt’s insight into current discussions of literature, music, theater, and visual art. Though Arendt did not explicitly outline an aesthetics, Sjöholm’s work substantively incorporates her perspective into contemporary reckonings with radical politics and their relationship to art.

Deep Refrains: Music, Philosophy, and the Ineffable draws together the writings of Arthur Schopenhauer, Friedrich Nietzsche, Ernst Bloch, Theodor Adorno, Vladimir Jankélévitch, Gilles Deleuze, and Félix Guattari in order to revisit the age-old question of music’s ineffability from a modern perspective. For these nineteenth- and twentieth-century European philosophers, music’s ineffability is a complex phenomenon that engenders an intellectually productive sense of perplexity. Through careful examination of their historical contexts and philosophical orientations, close attention to their use of language, and new interpretations of musical compositions that proved influential for their work, Deep Refrains forges the first panoptic view of their writings on music. Gallope concludes that music’s ineffability is neither a conservative phenomenon nor a pious call to silence. Instead, these philosophers ask us to think through the ways in which music’s stunning force might address, in an ethical fashion, intricate philosophical questions specific to the modern world.

The challenge of the sublime argues that the unprecedented visual inventiveness of the Romantic period in Britain could be seen as a response to theories of the sublime, more specifically to Edmund Burke’s Philosophical Enquiry into the Origin of our Ideas of the Sublime and Beautiful (1757). While it is widely accepted that the Enquiry contributed to shaping the thematics of terror that became fashionable in British art from the 1770s, this book contends that its influence was of even greater consequence, paradoxically because of Burke’s conviction that the visual arts were incapable of conveying the sublime. His argument that the sublime was beyond the reach of painting, because of the mimetic nature of visual representation, directly or indirectly incited visual artists to explore not just new themes, but also new compositional strategies and even new or undeveloped pictorial and graphic media, such as the panorama, book illustrations and capricci. More significantly, it began to call into question mimetic representational models, causing artists to reflect about the presentation of the unpresentable and the inadequacy of their endeavours, and thus drawing attention to the process of artistic production itself, rather than the finished artwork. By revisiting the links between eighteenth-century aesthetic theory and visual practices, The challenge of the sublime establishes new interdisciplinary connections which address researchers in the fields of art history, cultural studies and aesthetics.

Had Johann Gottfried Herder (1744–1803) written a book on music, it would have been Song Loves the Masses. One of the great polymaths of modern intellectual history, Herder wrote influential contributions to philosophy, theology, anthropology, aesthetics, history—and music. His writings on musical subjects are among his most comprehensive, ranging from studies of music in the origins of human speech to the song practices underlying a universal humanity. Herder’s collections of these practices, to which he referred collectively as “folk songs” sounded world music in its complex diversity and provided the modern foundations for the fields of anthropology, folklore, and ethnomusicology. Many of the folk songs themselves entered the classical music of Europe, significantly transforming its aesthetics and history. The first-ever translations of Herder’s nine most sweeping works on music unfold across the chapters of this book. From the first attempts to forge theories of folk song and publish anthologies in the 1770s through the translations of the Spanish epic, El Cid, and the biblical Song of Songs to the aesthetics of transcendence that imbued his final essays, the chapters in Song Loves the Masses together transform our modern understanding of music and history.

Focussed around three core themes “capitalism, the metaphysics of democracy and aesthetics” these 11 essays emphasise the potential of Nancy's political thought, and collectively situate it within a broader intellectual context which includes engagements with Badiou, Rancière, Foucault, Agamben and Lefort.

Taste as Experience puts the pleasure of food at the center of human experience. It shows how the sense of taste informs our preferences for and relationship to nature, pushes us toward ethical practices of consumption, and impresses upon us the importance of aesthetics. Eating is often dismissed as a necessary aspect of survival, and our personal enjoyment of food is considered a quirk. Nicola Perullo sees food as the only portion of the world we take in on a daily basis, constituting our first and most significant encounter with the earth. Perullo has long observed people’s food practices and has listened to their food experiences. He draws on years of research to explain the complex meanings behind our food choices and the thinking that accompanies our gustatory actions. He also considers our indifference toward food as a force influencing us as much as engagement. For Perullo, taste is value and wisdom. It cannot be reduced to mere chemical or cultural factors but embodies the quality and quantity of our earthly experience.

Artistic License aims at analyzing the right of copyright, given its essential underlying principles in the law, and its relation to contemporary artistic practice. As several legal theorists argue, though the role of copying in artistic practice has evolved, copyright law has failed to keep step, producing an imbalance that puts the law at odds with the domain it is meant to protect. Centrally, Hick works to reconcile growing practices of artistic appropriation and related attitudes about artistic "taking" with developed views of artists’ rights, both legal and moral. Hick examines the philosophical challenges presented by the role of intellectual property in the art world and vice versa. Using real-life examples of artists who have incorporated copyrighted works into their art, he explores issues of artistic creation and the nature of infringement through aesthetic analysis and legal and critical theory. Ultimately, Artistic License provides a critical and systematic analysis of the key philosophical issues that underlie copyright policy, rethinking the relationship between artist, artwork, and the law.

This volume focuses on postmodern film aesthetics, thinking through ways in which it challenges the aesthetic paradigms currently dominating analyses of Hollywood cinema. The first chapter explores conceptions of the classical, modernist, post-classical/new Hollywood, and their construction as a linear history of style in which postmodernism forms a debatable final act. This history is challenged by using Jean-François Lyotard’s non-linear conception of postmodernism in order to view postmodern aesthetics as a paradigm that can occur across the history of Hollywood. Chapter 2 explores famous 'nihilistic' theorists of the postmodern, Jean Baudrillard and Frederic Jameson, addressing the ways in which their work impacts on reading Hollywood films. Within Film Studies, writing on postmodernism and Hollywood cinema has drawn on the more negative aspects of Jameson’s work. Postmodern films are seen as expressions of the logic of late capitalism, and thus incapable of offering political critique, while their relentless utilisation of past styles is reflective of aesthetic bankruptcy. In contrast, the final chapter argues in favor of taking up the work of 'affirmative' postmodern theorists, notably Linda Hutcheon, in order to set up nuanced and positive variants of postmodern film aesthetics. For Hutcheon, postmodern art is characterized by paradox, due to its simultaneous re-inscription and deconstruction of past art forms. This doubled movement of both evoking and dismantling convention underpins its political potential, namely the de-naturalisation of a history of representation. The range, diversity and critical potential of postmodern aesthetic strategies are demonstrated by detailed readings of four film texts.

This book offers the first full treatment of design in the field of philosophical aesthetics. Aesthetic theory has traditionally occupied itself with fine art in all its forms, sometimes with craft, and often with notions of beauty and sublimity in art and nature. In so doing, it has largely ignored the quotidian and familiar objects and experiences that make up our daily lives. Yet how we interact with design involves aesthetic choices and judgements as well as practical, cognitive and moral considerations. This work challenges the discipline to broaden its scope to include design, and illustrates how aesthetics helps define our human concerns. Subjecting design to as rigorous a treatment as any other aesthetic object exposes it to three main challenges that form the core of this book. First, design must be distinguished from art and craft as a unique kind of object meriting separate philosophical attention, and is here defined in part by its functional qualities. Second, the experience of design must be defended as having a particularly aesthetic nature. Here Forsey adapts the Kantian notion of dependent beauty to provide a model for our appreciation of design as different from our judgments of art, craft and natural beauty. Finally, design is important for aesthetics and philosophy as a whole in that it is implicated in broader human concerns. Forsey situates her theory of design as a constructive contribution to the recent movement of Everyday Aesthetics, which seeks to re-enfranchise philosophical aesthetics as an important part of philosophy at large.

Audiovisual culture often privileges the instantly identifiable: the recognizable face, the well-timed stunt, the perfectly synchronized line of dialogue. Yet order and clarity do not come ‘naturally’ to the moving image. Light, motion, definition, compression: the conditions of recording, storing and screening can subject audiovisual media to countless variations, pulling them towards the indefinite and illegible. Filmmakers and artists often seek out and work with the resulting uncertainty, from the warping of space to the melding of senses, from glare to shadow and blur to glitch. This collection concerns itself with the aesthetics, concepts and politics of indefinite and obscured moving images, examining what is at stake in their foregrounding of materiality and mediation, evanescence and flux. Pursuing a range of approaches (spanning history, theory and close analysis), the authors in this volume investigate techniques, effects and themes that emerge from the wilful excavation of the moving image’s formal and material base.

This edited collection is the first book to draw together a range of theoretical and critical approaches relating to the filmed human bodies of Eastern European and Russian cinema. While much research has been conducted within film studies into the representation of the body in Western European (and ‘world’) cinemas, much less attention has been paid to the bodies and sensations of Eastern European film. The collection examines representations of the body in Eastern European and Russian cinema (including the cinema of Poland, Hungary, former Czechoslovakia, and former Yugoslavia) after the Second World War, drawing on the history of the region and Western and Eastern scholarship on the body. It focuses on three areas: the traumatized body, the body as a site of erotic pleasure and the relationship between the body and history. It demonstrates how bodily discourses, oscillating between complicity and subversion, shaped individuals and societies during the period of state socialism and after its fall. A critical dissection of the ways in which human bodies are framed, ideologically and aesthetically, the ways in which they may transgress this frame, and their contact with the human bodies of the audience, is, the book argues, of invaluable significance in extending our understanding of Eastern European visual culture.