Why taunt and flout us, as Beckett's writing does? Why discourage us from seeing, as Mark Rothko's paintings often can? Why immobilize and daze us, as Alain Resnais' films sometimes will? Why, Leo Bersnai and Ulysse Dutoit ask, would three acknowledged masters of their media make work deliberately opaque and inhospitable to an audience? This book shows how such crippling moves may signal a profoundly original - and profoundly anti-modernist - renunciation of art's authority.
This highly original book takes as its starting point a central question for nineteenth- and twentieth-century literature and philosophy: how to represent the poor? Covering the period from the publication of Les Fleurs du Mal in 1857 to the composition of Benjamin’s final texts in the 1930s, Untimely Beggar investigates the coincidence of two modern literary and philosophical interests: representing the poor and representing potential. To take account of literature’s relation to the poor, Patrick Greaney proposes the concept of impoverished writing, which withdraws from representing objects and registers the existence of power. By reducing itself to the indication of its own potential, by impoverishing itself, literary language attempts to engage and participate in the power of the poor. This focus on impoverished language offers new perspectives on major French and German authors, including Marx, Nietzsche, Mallarm, Rilke, and Brecht; and makes significant contributions to recent debates about power and potential in thinkers such as Agamben, Deleuze, Foucault, Hardt, and Negri. In doing so, Greaney offers significant insights into modernity’s intense philosophical and literary interest in socioeconomic poverty. Patrick Greaney is assistant professor of German studies at the University of Colorado, Boulder.
Grant Kester discusses the disparate network of artists & collectives united by a desire to create new forms of understanding through creative dialogue that crosses boundaries of race, religion, & culture.
Combining phenomenology and psychoanalysis in highly innovative ways, this book seeks to undo the binary opposition between appearance and Being that has been in place since Platos parable of the cave. It is, essentially, an essay on what could be called world love, the possibility and necessity for psychic survival of a profound and vital erotic investment by a human being in the cosmic surround. Here, the author takes her cue from Freuds assertion that the loss of reality associated with psychosis is a function of a disturbance not in the capacity to reason or perceive, but rather in the capacity for world love, the libidinal and semiotic circuity by means of which such love actualizes itself. In an implicit challenge to poststructuralist thought, the author claims that this love is always in response to a call issued by the worldthat the world has, as it were, a vocation: its beauty ought to be seen. We must think of our own being-in-the world as a response to a primordial calling out to respond to this beauty. We are, the author suggests, at the very core of our being, summoned to what she terms world spectatorship. Drawing on Heideggers phenomenological elaboration of care as the being distinctive of human being and the primarily Lacanian conceptualization of the language of desire specific to each human subject, this metapsychology of love attempts to integrate issues in the fields of psychoanalysis, philosophy, visual culture, art history, and literary and film studies.
Leo Bersani s career spans more than 50 years, and extends across a wide spectrum of fieldsfrom French studies, modernism, realist fiction, and psychoanalytic criticism, to film theory and queer theory (a field Bersani could be said to have invented). In Thoughts and Things Bersani emerges as a thinker of ontology, aesthetics, and ethics, i.e., he emerges as a philosopher of the first order. In this elegant series of essays, he posits what would appear to be an irreducible gap between our thoughts (the human subject) and things (the world). His exemplary texts range from Jean Genet (Our Lady of the Flowers) to Claire Denis (the French filmmaker whose masterpiece is Beau Travail). But he then asks whether a fissure of being between the subject and the world might simply be masking a more fundamental oneness, arguably a oneness intrinsic to our being in and with the world. He addresses the problem of formulating ways to consider the undivided mind, drawing on various sources from Dsecartes to cosmology, Sufi mysticism, and neo-Platonism. Cosmos and individual, past and present merge in the idea that our bodies contain atoms from stars that exploded millions of years ago: res cogitans and res extensa, for Bersani, are united in the oneness of cosmic being. This little book, in its sensitive treatment of films and literary texts, succeeds brilliantly in diagramming new forms as well as radical failures of connectedness. It is a new departure for Bersani, and will be devoured by his growing body of devoted readers."
In his pioneering study The Philosophical Baroque: On Autopoietic Modernities, Erik S. Roraback argues that modern culture, contemplated over its four-century history, resembles nothing so much as the pearl famously described, by periodizers of old, as irregular, barroco. Reframing modernity as a multi-century baroque, Roraback steeps texts by Shakespeare, Henry James, Joyce, and Pynchon in systems theory and the ideas of philosophers of language and culture from Leibniz to such dynamic contemporaries as Luhmann, Benjamin, Blanchot, Deleuze and Guattari, Lacan, and Žižek. The resulting brew, high in intellectual caffeine, will be of value to all who take an interest in cultural modernity—indeed, all who recognize that “modernity” was (and remains) a congeries of competing aesthetic, economic, historical, ideological, philosophical, and political energies
From one of our most widely admired art critics comes a bold and timely manifesto reaffirming the independence of all the arts—musical, literary, and visual—and their unique and unparalleled power to excite, disturb, and inspire us. As people look to the arts to promote a particular ideology, whether radical, liberal, or conservative, Jed Perl argues that the arts have their own laws and logic, which transcend the controversies of any one moment. “Art’s relevance,” he writes, “has everything to do with what many regard as its irrelevance.” Authority and Freedom will find readers from college classrooms to foundation board meetings—wherever the arts are confronting social, political, and economic ferment and heated debates about political correctness and cancel culture. Perl embraces the work of creative spirits as varied as Mozart, Michelangelo, Jane Austen, Henry James, Picasso, and Aretha Franklin. He contends that the essence of the arts is their ability to free us from fixed definitions and categories. Art is inherently uncategorizable—that’s the key to its importance. Taking his stand with artists and thinkers ranging from W. H. Auden to Hannah Arendt, Perl defends works of art as adventuresome dialogues, simultaneously dispassionate and impassioned. He describes the fundamental sense of vocation—the engagement with the tools and traditions of a medium—that gives artists their purpose and focus. Whether we’re experiencing a poem, a painting, or an opera, it’s the interplay between authority and freedom—what Perl calls “the lifeblood of the arts”—that fuels the imaginative experience. This book will be essential reading for everybody who cares about the future of the arts in a democratic society.
A psychoanalytic reading of the homoerotic messages in the early portraits of Michelangelo Caravaggio explores the artist's attempts to move beyond such relations, his fascination with imaginary secrets, and experiments with a new mode of connectedness in his paintings. Reprint.
