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For decades, aesthetics has been subjected to a variety of critiques, often concerning its treatment of beauty or the autonomy of art. Collectively, these complaints have generated an anti-aesthetic stance prevalent in the contemporary art world. Yet if we examine the motivations for these critiques, Michael Kelly argues, we find theorists and artists hungering for a new kind of aesthetics, one better calibrated to contemporary art and its moral and political demands. Following an analysis of the work of Stanley Cavell, Arthur Danto, Umberto Eco, Susan Sontag, and other philosophers of the 1960s who made aesthetics more responsive to contemporary art, Kelly considers Sontag's aesthetics in greater detail. In On Photography (1977), she argues that a photograph of a person who is suffering only aestheticizes the suffering for the viewer's pleasure, yet she insists in Regarding the Pain of Others (2003) that such a photograph can have a sustainable moral-political effect precisely because of its aesthetics. Kelly considers this dramatic change to be symptomatic of a cultural shift in our understanding of aesthetics, ethics, and politics. He discusses these issues in connection with Gerhard Richter's and Doris Salcedo's art, chosen because it is often identified with the anti-aesthetic, even though it is clearly aesthetic. Focusing first on Richter's Baader-Meinhof series, Kelly concludes with Salcedo's enactments of suffering caused by social injustice. Throughout A Hunger for Aesthetics, he reveals the place of critique in contemporary art, which, if we understand aesthetics as critique, confirms that it is integral to art. Meeting the demand for aesthetics voiced by many who participate in art, Kelly advocates for a critical aesthetics that confirms the power of art.
This title examines the motivations for the critiques that have been applied to the idea of aesthetics and argues that theorists and artists now hunger for a new kind of aesthetics, one better calibrated to contemporary art and its moral and political demands. The book shows how, for decades, aesthetic critiques have often concerned art's treatment of beauty or the autonomy of art. Collectively, these critiques have generated an anti-aesthetic stance that is now prevalent in the contemporary art world.
This study examines how hunger narratives and performances contribute to a reconsideration of neglected or prohibited domains of thinking which only a full confrontation with the body’s heterogeneity and plasticity can reveal. From literary motif or psychosomatic symptom to revolutionary gesture or existential malady, the double crux of hunger and disgust is a powerful force which can define the experience of embodiment. Kafka’s fable of the "Hunger Artist" offers a matrix for the fast, while its surprising last-page revelation introduces disgust as a correlative of abstinence, conscious or otherwise. Grounded in Kristeva’s theory of abjection, the figure of the fraught body lurking at the heart of the negative grotesque gathers precision throughout this study, where it is employed in a widening series of contexts: suicide through overeating, starvation as self-performance or political resistance, the teratological versus the totalitarian, the anorexic harboring of death. In the process, writers and artists as diverse as Herman Melville, Percy Bysshe Shelley, Christina Rossetti, George Orwell, Knut Hamsun, J.M. Coetzee, Cindy Sherman, Pieter Breughel, Marina Abramovic, David Nebreda, Paul McCarthy, and others are brought into the discussion. By looking at the different acts of visceral, affective, and ideological resistance performed by the starving body, this book intensifies the relationship between hunger and disgust studies while offering insight into the modalities of the "dark grotesque" which inform the aesthetics and politics of hunger. It will be of value to anyone interested in the culture, politics, and subjectivity of embodiment, and scholars working within the fields of disgust studies, food studies, literary studies, cultural theory, and media studies.
Writing as a competitive athlete, an academic, and a woman, Leslie Heywood merges personal history and scholarship to expose the "anorexic logic" that underlies Western high culture. She maneuvers deftly across the terrain of modern literature, illustrating how this logic—the privileging of mind over body, of hard over soft, of masculine over feminine—is at the heart of the modernist style. Her argument ranges from Plato to women's bodybuilding, from Franz Kafka to Nike ads. In penetrating examinations of Kafka, Pound, Eliot, William Carlos Williams, and Conrad, Heywood demonstrates how the anorexic aesthetic is embodied in high modernism. In a compelling chapter on Jean Rhys, Heywood portrays an author who struggles to develop a clean, spare, "anorexic" style in the midst of a shatteringly messy emotional life. As Heywood points out, students are trained in the aesthetic of high modernism, and academics are pressured into its straitjacket. The resulting complications are reflected in structures as diverse as gender identity formation, sexual harassment, and eating disorders. Direct, engaging, and intensely informed by the author's personal involvement with her subject, Dedication to Hunger offers a powerful challenge to cultural assumptions about language, gender, subjectivity, and identity. This title is part of UC Press's Voices Revived program, which commemorates University of California Press's mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1996.
The Aesthetics of Food sets out the continuing philosophical debate about the aesthetic nature of food. The debate begins with Plato’s claim that only objects of sight and hearing could be beautiful; consequently, food as something we smell and taste could not be beautiful. Plato’s sceptical position has been both supported and opposed in one form or another throughout the ages. This book demonstrates how the current debate has evolved and critically assesses that debate, showing how it has been influenced by the changing nature of critical theory and changes in art historical paradigms (Expressionism, Modernism, and Post-modernism), as well as by recent advances in neuroscience. It also traces changes in our understanding of the sensory experience of food and drink, from viewing taste as a simple single sense to current views on its complex multi-sensory nature. Particular attention is paid to recent philosophical discussion about wine: whether an interest in a wine reflects only a subjective or personal preference or whether one can make objective judgments about the quality and merit of a wine. Finally, the book explores how the debate has been informed by changes in the cooking, presenting, and consuming of food, for example by the appearance of the restaurant in the early nineteenth century as well as the rise of celebrity chefs.
When we think of writers today, we often think of them as thin and poor-as starving artists. This book traces the history of this idea, and asks why hunger has been such a compelling metaphor for thinking about writing in modern times.
Film Manifestos and Global Cinema Cultures is the first book to collect manifestoes from the global history of cinema, providing the first historical and theoretical account of the role played by film manifestos in filmmaking and film culture. Focusing equally on political and aesthetic manifestoes, Scott MacKenzie uncovers a neglected, yet nevertheless central history of the cinema, exploring a series of documents that postulate ways in which to re-imagine the cinema and, in the process, re-imagine the world. This volume collects the major European “waves” and figures (Eisenstein, Truffaut, Bergman, Free Cinema, Oberhausen, Dogme ‘95); Latin American Third Cinemas (Birri, Sanjinés, Espinosa, Solanas); radical art and the avant-garde (Buñuel, Brakhage, Deren, Mekas, Ono, Sanborn); and world cinemas (Iimura, Makhmalbaf, Sembene, Sen). It also contains previously untranslated manifestos co-written by figures including Bollaín, Debord, Hermosillo, Isou, Kieslowski, Painlevé, Straub, and many others. Thematic sections address documentary cinema, aesthetics, feminist and queer film cultures, pornography, film archives, Hollywood, and film and digital media. Also included are texts traditionally left out of the film manifestos canon, such as the Motion Picture Production Code and Pius XI's Vigilanti Cura, which nevertheless played a central role in film culture.
From Plato’s dismissal of food as a distraction from thought to Kant’s relegation of the palate to the bottom of the hierarchy of the senses, the sense of taste has consistently been devalued by Western aesthetics. Kant is often invoked as evidence that philosophers consider taste as an inferior sense because it belongs to the realm of the private and subjective and does not seem to be required in the development of higher types of knowledge. From a gastrosophical perspective, however, what Kant perceives as a limitation becomes a new field of enquiry that investigates the dialectics of diet and discourse, self and matter, inside and outside. The essays in this book examine the importance of food as a pivotal element – both materially and conceptually – in the history of the Western avant-garde. From Gertrude Stein to Alain Robbe-Grillet and Samuel Beckett, from F.T. Marinetti to Andy Warhol, from Marcel Duchamp to Eleanor Antin, the examples chosen explore the conjunction of art and foodstuff in ways that interrogate contemporary notions of the body, language, and subjectivity.
What is a beautiful garden to southern Ethiopian farmers? Anchored in the author’s perceptual approach to the people, plants, land, and food, The Edible Gardens of Ethiopia opens a window into the simple beauty and ecological vitality of an ensete garden. The ensete plant is only one among the many “unloved” crops that are marginalized and pushed close to disappearance by the advance of farming modernization and monocultural thinking. And yet its human companions, caught in a symbiotic and sensuous dialogue with the plant, still relate to each exemplar as having individual appearance, sensibility, charisma, and taste, as an epiphany of beauty and prosperity, and even believe that the plant can feel pain. Here a different story is recounted of these human-plant communities, one of reciprocal love at times practiced in an act of secrecy. The plot unfolds from the subversive and tasteful dimensions of gardening for subsistence and cooking in the garden of ensete through reflections on the cultural and edible dimensions of biodiversity to embrace hunger and beauty as absorbing aesthetic experiences in small-scale agriculture. Through this story, the reader will enter the material and spiritual world of ensete and contemplate it as a modest yet inspiring example of hope in rapidly deteriorating landscapes. Based on prolonged engagement with this “virtuous” plant of southwestern Ethiopia, this book provides a nuanced reading of the ensete ventricosum (avant-)garden and explores how the life in tiny, diverse, and womanly plots offers alternative visions of nature, food policy, and conservation efforts.