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Seeks to replace the dominant approaches to the question of the nature of art in contemporary English-speaking (analytic) philosophy with a historicist approach that emphasizes localized, cultural-historical narratives.
Seeks to replace the dominant approaches to the question of the nature of art in contemporary English-speaking (analytic) philosophy with a historicist approach that emphasizes localized, cultural-historical narratives.
This is the definitive analysis of art as a social and perceptual system by Germany's leading social theorist of the late 20th century. It combines three decades of research in the social sciences, phenomenology, evolutionary biology, cybernetics, and information theory with an intimate knowledge of art history, literature, aesthetics, and contemporary literary theory.
Art in the Social Order makes a compelling case for the need to develop a properly historical approach to art. Preben Mortensen seeks to replace the dominant approaches to the question of the nature of art in contemporary English-speaking (analytic) philosophy with a historicist approach that emphasizes localized, cultural-historical narratives. For the first time, a historical examination of the origin of our ideas of art are related to questions in contemporary art theory. Mortensen shows that our conception of art emerged in the eighteenth century as part of new ideas of edification and of the presentation of the self. He examines the complex social and cultural context in which our ideas of art emerge in the eighteenth century. In a context of social, political, and cultural changes, knowledge about art and the display of taste come to indicate social distinctions and replace older notions of birth and rank. Mortensen connects these historical developments to contemporary discussions about the relationship between high art and popular art.
Kaplan covers a wide range of topics connected with the arts. He compares the sociological approach with other approaches to art--philosophical, historical, geographical--and discusses the processes connected with art as an institution. Kaplan contrasts the roles of creators, distributors, educators and the public, and suggests further applications and research for each. He notes that the nature of art demands an international approach because art has often been produced, distributed, and appreciated without regard to national boundaries. ISBN 0-8386-3355-2: $38.50.
Rieff articulates a comprehensive, typological theory of Western culture. Using visual illustrations, he contrasts the changing modes of spiritual and social thought that have struggled for dominance throughout Western history.
In an increasingly polarized world, with shifting and extreme politics, Social Forms illustrates artists at the forefront of political and social resistance. Highlighting different moments of crisis and how these are reflected and preserved through crucial artworks, it also asks how to make art in the age of Brexit, Trump, and the refugee and climate crises. In Social Forms: A Short History of Political Art, renowned critic, curator, and writer Christian Viveros-Fauné has picked fifty representative artworks—from Francisco de Goya’s The Disasters of War (1810–1820) to David Hammons’s In the Hood (1993)—that give voice to some of modern art’s strongest calls to political action. In accessible and witty entries on each piece, Viveros-Fauné paints a picture of the context in which each work was created, the artist’s background, and the historical impact of each contribution. At times artists create projects that subvert existing power structures; at other moments they make artwork so powerful it challenges the very fabric of society. Whether it is Picasso’s Guernica and its place at the 1937 Worlds Fair, or Jenny Holzer’s Truisms (1977–1979), which still stop us in our tracks, this book tells the story behind some of the most important and unexpected encounters between artworks and the real worlds they engage with. Never professing to be a definitive history of political art, Social Forms delivers a unique and compelling portrait of how artists during the last 150 years have dealt with changing political systems, the violence of modern warfare, the rise of consumer culture worldwide, the prevalence of inequality and racism, and the challenges of technology.
Is art for everybody? Why do art lovers attach so much value to authenticity, autonomy and authorship? Why did the arts become so serious in the first place? Why do many artists reject commerce and cultural entrepreneurship? Crucially, are any of the answers to these questions currently changing? Hans Abbing is uniquely placed to answer such questions, and, drawing on his experiences as an economist and sociologist as well as a professional artist, in this volume he addresses them head on. In order to investigate changes in the social economy of the arts, Abbing compares developments in the established arts with those in the popular arts and proceeds to outline key ways that the former can learn from the latter; by lowering the cost of production, fostering innovation, and becoming less exclusive. These assertions are contextualized with analysis of the separation between serious art and entertainment in the nineteenth century, lending credence to the idea that government-supported art worlds have promoted the exclusion of various social groups. Abbing outlines how this is presently changing and why, while the established arts have become less exclusive, they are not yet for everybody.
‘a game-changer, a must-read for scholars, students and artists alike’ – Tom Finkelpearl At a time when art world critics and curators heavily debate the social, and when community organizers and civic activists are reconsidering the role of aesthetics in social reform, this book makes explicit some of the contradictions and competing stakes of contemporary experimental art-making. Social Works is an interdisciplinary approach to the forms, goals and histories of innovative social practice in both contemporary performance and visual art. Shannon Jackson uses a range of case studies and contemporary methodologies to mediate between the fields of visual and performance studies. The result is a brilliant analysis that not only incorporates current political and aesthetic discourses but also provides a practical understanding of social practice.