Piero della Francesca's Madonna del Parto, a celebrated fifteenth-century Tuscan fresco in which the Virgin gestures to her partially open dress and her pregnant womb, is highly unusual in its iconography. Hubert Damisch undertakes an anthropological and historical analysis of an artwork he constructs as a childhood dream of one of humanity's oldest preoccupations, the mysteries of our origins, of our conception and birth. At once parodying and paying homage to Freud's seminal essay on Leonardo da Vinci, Damisch uses Piero's enigmatic painting to narrate our archaic memories. He shows that we must return to Freud because work in psychoanalysis and art has not solved the problem of what is being analyzed: in the triangle of author, work, and audience, where is the psychoanalytic component located?
In the tradition of The Swerve and Galileo's Daughter, Piero's Light reveals how art, religion and science came together at the dawn of the modern world in the paintings of one remarkable artist. An innovative painter in the early generation of Renaissance artists, Piero dell Francesca was also an expert on religious topics and a mathematician who wanted to use perspective and geometry to make painting a “true science.” Although only sixteen of Piero’s works survive, few art historians doubt his importance in the Renaissance. A 1992 conference of international experts meeting at the National Gallery of Art deemed Piero, “One of the most highly regarded painters of the early Renaissance, and one of the most respected artists of all time.” In recent years, the quest for Piero has continued among intrepid scholars, and Piero's Light uncovers the life of this remarkable artistic revolutionary and enduring legacy of the Italian Renaissance.
This book studies how our personal memory is transformed as a result of technological and cultural transformations: digital photo cameras, camcorders, and multimedia computers inevitably change the way we remember and affect conventional forms of recollection.
This is the first in a series of books in which one of the most influential of contemporary art theorists revised from within the conceptions underlying the history of art. The authors basic idea is that the rigor of linear perspective cannot encompass all of visual experience and that it could be said to generate an oppositional factor with which it interacts dialectically: the cloud. On a literal level, this could be represented by the absence of the sky, as in Brunelleschis legendary first experiments with panels using perspective. Or it could be the vaporous swathes that Correggio uses to mediate between the viewer on earth and the heavenly prospect in his frescoed domes at Parma. Insofar as the cloud is a semiotic operator, interacting with the linear order of perspective, it also becomes a dynamic agent facilitating the creation of new types of pictorial space. (Damisch puts the signifer cloud between slashes to indicate that he deals with clouds as signs instead of realistic elements.) This way of looking at the history of painting is especially fruitful for the Renaissance and Baroque periods, but it is also valuable for looking at such junctures as the nineteenth century. For example, Damisch invokes Ruskin and Turner, who carry out both in theory and in practice a revision of the conditions of appearances of the cloud as a landscape feature. Even for the twentieth century, he has illuminating things to say about how his reading of cloud applies to the painters Leger and Batthus. In short, Damisch achieves a brilliant and systematic demonstration of a concept of semiotic interaction that touches some of the most crucial features of the Western art tradition.
What do we see when we see, how do we perceive vision itself, and how do we speak and write about seeing and perception? The articles collected in this volume attempt to observe the constitution of perception, be it of a visual field or visible objects, but also of images which emerge in the mind, e.g. that of the reader in the act of reading. The act of vision is profoundly impure, and ‘seeing’ very much entails other modes of sense-based perception such as listening, touching, feeling, tasting or smelling. Various modes of seeing can moreover be observed within literary texts or in music, dreams, memory or all kinds of bodily experiences like dance, pain, sexuality etc., so that there cannot be any such thing as a clearly defined realm called ‘visuality.’ Moreover, ‘seer’ and ‘seen’ are mutually permeable in any visual practice, reflecting on the reciprocal relationship between the visuality of objects and the very act of looking, which could be understood not only as a sensual experience but also as an interaction, an intellectual performance and interpretation. But if there exists this inseparable bond between object and spectator, how can we distance ourselves from the act of looking and ‘show seeing,’ how is it possible to talk and write about ‘seeing perception’? The impurity of the visual, and the contextuality of all acts of looking, constitutes a common thread running through the articles collected in this volume. The ways in which images are perceived in Western culture are inextricably linked with verbal and textual structures and ways of thinking. However, the contributions in this volume are less concerned with the practical, political implications of a visual culture which formed the backbone of visual studies research a few years ago, and more with an adequate understanding of the various concepts and operations at work in theories of visual perception, of seeing, the gaze, and of focalisation.
Sediments of Time features the most important essays by renowned German historian Reinhart Koselleck not previously available in English, several of them essential to his theory of history. The volume sheds new light on Koselleck's crucial concerns, including his theory of sediments of time; his theory of historical repetition, duration, and acceleration; his encounters with philosophical hermeneutics and political and legal thought; his concern with the limits of historical meaning; and his views on historical commemoration, including that of the Second World War and the Holocaust. A critical introduction addresses some of the challenges and potentials of Koselleck's reception in the Anglophone world.
"Patton's book is an important and innovative contribution to Deleuze studies and to contemporary debates in philosophy and the humanities. His arguments are convincing and stimulating: they open the way for a new and sober reading of Deleuze and bring him into dialogue with the tradition of political liberalism and pragmatism. His use of the concept of the event to understand the history of colonization gives the reader a compelling example of what the political function of philosophy is, or could be."---Paola Marrati, The Johns Hopkins University --Book Jacket.
This book offers a close reading of Romans that treats Paul as a radical political thinker by showing the relationship between Paul's perspective and that of secular political theorists. Turning to both ancient political philosophers (Plato, Aristotle, and Cicero) and contemporary post-Marxists (Agamben, Badiou, Derrida, and Žižek), Jennings presents Romans as a sustained argument for a new sort of political thinking concerned with the possibility and constitution of just socialities. Reading Romans as an essay on messianic politics in conversation with ancient and postmodern political theory challenges the stereotype of Paul as a reactionary theologian who "invented" Christianity and demonstrates his importance for all, regardless of religious affiliation or academic guild, who dream and work for a society based on respect, rather than domination, division, and death. In the current context of unjust global empires constituted by avarice, arrogance, and violence, Jennings finds in Paul a stunning vision for creating just societies outside the law.
The work of Henri Bergson, the foremost French philosopher of the early twentieth century, is not usually explored for its political dimensions. Indeed, Bergson is best known for his writings on time, evolution, and creativity. This book concentrates instead on his political philosophy—and especially on his late masterpiece, The Two Sources of Morality and Religion—from which Alexandre Lefebvre develops an original approach to human rights. We tend to think of human rights as the urgent international project of protecting all people everywhere from harm. Bergson shows us that human rights can also serve as a medium of personal transformation and self-care. For Bergson, the main purpose of human rights is to initiate all human beings into love. Forging connections between human rights scholarship and philosophy as self-care, Lefebvre uses human rights to channel the whole of Bergson's philosophy.
