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Most historians of the Civil War era have neglected material culture studies, but the field has a great deal to offer to scholars. Numerous relics survive from the time period, and they can be found in museums, historical societies, and state archives; they are also mentioned frequently in the manuscripts. People who lived through the war used objects to convey a host of powerful cultural messages about their experiences.

In his chapter, Lars Spuybroek criticises the doctrine of emergence for hindering the reversal that allows wholes to connect to parts of other wholes and only done with beauty; beauty as inherent of things without which they cannot exist make a claim on their environment only by being beautiful. The chapter tries to deal with the question of how beauty constructs this intersection between the two states. He calls this intersection the middle and goes on to sketching its historical transformations and its subsequent variations, combining the two main agents of variability, smoothness and roughness. Things and feelings are both constructed in the same system. That forces subjectivism out of the scene and materialism prevailing as matter is simply what matters. For Whitehead beauty is about both mutual adaptation and patterned contrasts, about massiveness and intensity, about smoothness and roughness. These things have a consciousness of their own, a nonhuman thought. The essay develops a bi-axial structure into a genuine fourfold, and from there into a circular system where aesthetic feelings are equated with material objects.

Vera Bühlmann in this chapter inhabits Serres’s position on philosophy for architecture, suggesting that chance and necessity are not in conflict as necessity originates in chance and chance comprehends necessity. Matter in its quantum physical character is controlled by computational and chance bound calculation, but how can knowledge be new if it is rule-based. Serres’s exodic knowledge is capitalised in the case of this chapter as a way of looking at elements as coded, discretised and distributed while unaccountable and inaccessible, allowing building as an autonomous entity to be a function of rarity that is compatibility with the totality of economic and political power without dominating or being harnessed by them. Paris Hermitage project by Pa.La.Ce studio is the vehicle to discuss materiality, as this is initiated in the field of recent architectural theory, that incorporates code and a formality that is computational.

This chapter puts the novels of Jim Crace in conversation with Graham Harman’s Object-Oriented Philosophy. Beginning with a discussion of the development of OOP in contradistinction to Bruno Latour’s Actor Network Theory, it assesses the claims made by Harman for the superiority of OOP over contemporary relational ontologies such as that espoused by Jane Bennett. Turning to Crace, the chapter argues that his fiction enacts a sustained movement away from anthropocentrism, demonstrating the collaborative nature of storytelling and absenting the human from a variety of different landscapes. It argues that, in their examination of the ‘allure’ of objects, these novels espouse a position closer to Harman than Bennett. Finally, the chapter interrogates Harman’s presentation of aesthetics as first philosophy, arguing that the clear alignment between Crace’s fiction and Harman’s work reinforces the claim that aesthetics gives access to the ontological, and demands a reconsideration of agency.

This chapter compares Bowen’s depictions of habit to contemporary psychological discourses and its presentation in other works (by, for example, Samuel Beckett), The significance of objects, places and habits in Bowen’s work, she argues, reveals how the narratives present objects and places as so integral to the self that they acquire near sentience, with the capacity to console, pierce or wound. Although Bowen’s ‘characters fasten their fears and desires’ onto objects (Inglesby 312-13), it shows that the objects also have a hold over these emotions, as if they have scarred her characters, leaving their own inscriptions on the nerves and the senses. Bowen’s writing seems to suggest that we bury our intentions in objects, which, although they exist externally, exist for us only to the extent to which they arouse in us volitions, thoughts or emotions.

This chapter shows that many of Bowen’s female characters have curious relationships with inanimate objects, endowing them with special powers or personal attributes. The pattern of these relations, in which certain objects obtain an unusual significance to their possessors, even, in some cases, to the extent of being preferred over relationships with other people, is obvious in Bowen’s works, yet it eludes the usual definitions of fetishism. Critics attempting to theorize female fetishism have tended to rely on paradigms articulated by Freud (ie erotic) or Marx (ie consumerist). Neither of these constructs, however, adequately describe the relationships with objects that possess overwhelming importance to many of Bowen’s characters and, through these attachments, lead often lead to perverse consequences. Recently, however, German theorist Hartmut Böhme has postulated that fetishism is an entirely European concept, one crucial to our understanding of Modernism. Using Böhme’s axioms of fetishism and Modernism as well as insights from anthropological and theological sources, this chapter explores female characters’ ‘object relations’ (not necessarily in the Freudian sense of the term) in Bowen’s works.

This chapter examines how Bowen’s final novel, Eva Trout, amplifies the issue of the domestic and the ‘things’ that build subjective containment and betray non-normative, unstable and difficult narrative subjects, by claiming that Eva Trout is such a subject: difficult and utterly indeterminate. In order to draw on the value-laden potency of ‘home’ for women in fiction the chapter calls upon Bowen’s contemporary, one who might be described as the quintessential author of homelessness, Jean Rhys. Rhys’s novel Good Morning, Midnight (1939) to show how the issue of domestic space becomes paramount to the workings of narrative for women writers and their female protagonists. Unlike Rhys’s protagonist Sasha Jensen, who does not attempt to make any specific space her home but rather moves between rented rooms in a hope for nominal protection, Eva Trout repeatedly attempts to make herself in relation to domestic spaces. Eva is unable to establish a stable domestic existence in accordance with conventional gender expectations. The way that women make homes and, in very material and embodied ways, occupy space is significant in Bowen’s fiction, where objects, ephemera and domestic stability are crucial to the development of character and narrative.

This chapter proposes that telephones are critical in the plotting of most of Bowen’s novels, as well as in some of her stories. Bowen’s plots are often organized around the telephone and around telephone calls in a way that would have been inconceivable at the start of the twentieth century. Making a telephone call in Bowen can be seen as an ideal version of speech and even as an ideal model for literature itself, precisely because the telephone generates a sense of immediacy and unmediated presence while at the same time marking absence. At the same time simple object and eerily human, the uncanny telephone in Bowen suggests that communication is what her writing, and what literature more generally offers while at the same time contesting, displacing, and resisting it. Bowen’s work thereby challenges our very understanding of how literature as a form of communication between author and reader can be said to work.

The album is huge. Depending on which librarian brings it to the circulation desk, you might be offered a cart to carry it to your seat in the British Library Reading Room or you might have to tote it yourself. Its vertical length is at least two feet; its width nearly as great. The covers are a dusty red-brown, faded and scratched, and the binding is broken so that the album must be tied with a flat cord to keep it from falling open when lifted. Inside, musty pages of heavy paper require you to stretch out your whole arm to turn them. Neatly affixed to the pages in rough chronological order are a variety of items in card stock: calling cards with the names of English dukes and duchesses in elaborate scripted fonts; handwritten menus for French meals served in grand country houses; seating charts for dinners large and small; printed bills of fare for restaurant banquets. The pages, despite their slight yellowing and a faint but perceptible yellowish smell, have an aura of faded opulence.

Galvanized by Terrill’s speculative art practice, This chapter proposes an addition to the archival body/archival space study model in the form of the virtual queer archival laboratory. Taking a page from feminist art history and AIDS art activism’s institutional critique, this study concludes through a virtual shuttling across vignettes and variant strands of time and space, reimagining alternative afterlives for the collections it has surveyed. From a book fair, to a haberdashery, toa colossal pre-Columbian ruin, each site represents speculative encounters through a failed project from the museum’s past: the cast collection. Through the language of the reprint, replica, and revisitation, another engagement with the museum and archive emerges grasping Chicanx art’s queer future through a virtual key.

The chapter elaborates how the Object Oriented Ontology’s universe of things works too closely with financial capitalism, as both generate a posthuman reality. The OOO seems too preoccupied with the industrial capital of modernity and its production of stuff (objects and services) to mark its postanthropocentric ontology to consider how financial capitalism, now accounting for over 33% of the profits in the economy despite 7% of the real economy and 4% of the jobs, operates ontologically not through physical objects but through leveraging debt and hoarding value. Indeed, the immaterial objects that the OOO celebrate may include derivatives and hedge funds (themselves often pools of immaterial value). The shift from industrial capitalism’s organization around the production of objects and capture of labor to financial capital’s debt and leveraging marks what I call a movement from the logic of the object and capture of labor to the logic of the derivative and hedging of debt/value. I discuss how the reification of life works in both these contexts, and show how reification is a necessary term for thinking humans rendered into a field of assets and shares of value.

Interpretations of the Decalogue series have largely focused upon symbolism and the relationship between the Ten Commandments and the individual films, seeking to attribute symbolic attachments to particular images. This chapter, by contrast, attempts to bring out those moments in between those that seem to be significant or symbolically meaningful, using David Trotter's formulation of the ‘hermeneutic threshold’ to explore moments which do not seem particularly concerned with meaning at all, but are, instead, affective. The films continually suggest the presence of an ordered system of meaning, through omens, significant objects, and patterns, while ultimately deferring a full explication of significance. Disjunctive chronologies and the slow unfolding of the films continually resist attempts to fasten meaning onto their images, resonating instead with uncertainty and indeterminacy. The chapter also analyses the significance of music in the films (Zbigniew Preisner's score) and discusses the distinction between affect and emotion posited by Brian Massumi.

This chapter analyses a selection of Marsh’s diamond fictions in order to show how his curious stones are active in narratives expressing anxieties over masculine mastery of imperial objects and the viability of overseas commodities and global trade. The curiously animate, materially unstable and malevolently metamorphic stones pose questions as to the consequences of the exploitation of Empire. They challenge the expertise of collectors, dealers, and jewellers, indicating the perils of speculation, and of the return of the exotic to the heart of the Empire. The chapter analyses how Marsh’s diamond narratives generate anxiety over a fin-de-siècle market economy and concepts of value, contributing to the fin-de-siècle imaginary an impression of beleaguered masculinity, problematic objects, and an unstable global market.

This chapter critically examines six crucial assumptions or intuitions involved in the familiar view that we live in a world of intrinsically existent objects: the assumption of the intrinsic boundedness and continuity of objects; the assumption of the intrinsic boundedness and continuity of the fundamental parts of which objects are composed; the assumption of the intrinsic existence of (emergent) properties; the intuition of the intrinsic existence of something—causal power—that links one event to another; the intuitive appeal to the unity of sense perceptions; and, finally, the assumption that even if “what is” doesn’t exist intrinsically as things, there’s still something there—it’s just inexpressible. The chapter is summarized by asking “What do objects depend on?” and by answering as follows: Objects depend on observers both to bound them and to hold them as continuous over time; their effects depend on observers to distinguish objects from each other and to note regular interactions between objects that have thus been distinguished; their properties depend on what is sensed and measured, and on the relations observers make between measurement and theories; the vividness of objects and their place as bona-fide members of the real world depend on the coordination of various bodily movements and sense perceptions, as well as coordination between interacting members of social collectives.

This chapter introduces the volume by situating historical epistemology in its proper intellectual and cultural genealogy (from the late nineteenth century to the present), by arguing for the usefulness of historical epistemology to move beyond the limitation of the medicalization thesis, and by providing an overview of the book and delineating a history of the objects, authority, and existence of modern Chinese medicine that connects the broader social forces and challenges of globalization to the internal epistemic formations of East Asian medical knowledge.