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We engage with works of art in many ways, yet almost all modern philosophers of art have focused entirely on one mode of engagement: disinterested attention. Nicholas Wolterstorff explores why this is, and offers an alternative framework according to which arts are a part of social practice, and have different meaning in different practices.
Transfigurements develops a framework for thinking about art through innovative readings of some of the most important philosophical writing on the subject by Kant, Hegel, and Heidegger. Sallis exposes new layers in their texts and theories while also marking their limits. By doing so, his aim is to show that philosophy needs to attend to art directly. Consequently, Sallis also addresses a wide range of works of art, including paintings by Raphael, Monet, and Klee; Shakespeare’s comedies; and the music of Beethoven, Schubert, Mahler, and Tan Dun. Through these interpretations, he puts forth a compelling new elaboration of the philosophy of art.
An examination of how modern art was impacted by the concept of prehistory and the prehistoric Prehistory is an invention of the late nineteenth century. In that moment of technological progress and acceleration of production and circulation, three major Western narratives about time took shape. One after another, these new fields of inquiry delved into the obscure immensity of the past: first, to surmise the age of the Earth; second, to find the point of emergence of human beings; and third, to ponder the age of art. Maria Stavrinaki considers the inseparability of these accounts of temporality from the disruptive forces of modernity. She asks what a history of modernity and its art would look like if considered through these three interwoven inventions of the longue durée. Transfixed by Prehistory attempts to articulate such a history, which turns out to be more complex than an inevitable march of progress leading up to the Anthropocene. Rather, it is a history of stupor, defamiliarization, regressive acceleration, and incessant invention, since the “new” was also found in the deep sediments of the Earth. Composed of as much speed as slowness, as much change as deep time, as much confidence as skepticism and doubt, modernity is a complex phenomenon that needs to be rethought. Stavrinaki focuses on this intrinsic tension through major artistic practices (Cézanne, Matisse, De Chirico, Ernst, Picasso, Dubuffet, Smithson, Morris, and contemporary artists such as Pierre Huyghe and Thomas Hirschhorn), philosophical discourses (Bataille, Blumenberg, and Jünger), and the human sciences. This groundbreaking book will attract readers interested in the intersections of art history, anthropology, psychoanalysis, mythology, geology, and archaeology.
John Skillen s book calls Christians to come together as one body and enrich art culture in the church. Putting Art (Back) in its Place equips laity and clergy to think historically about the vibrant role the visual arts have played and could again play in the life of the church and its mission. Most Christians today view art from a distance: Do not touch In frames and galleries, art is walled off from the rest of life. Christian discussions of art focus primarily on artists as lonely dreamers and encourage training artists in technique, while leaving them up to their own devices in deciding what to create and how to keep food on the table. Yet for a long time, artwork assisted communities in performing actions that defined their corporate work and identity (their liturgies). Art touched the entire community: the artist, commissioning patrons, advisors who articulated beliefs and ideas, and representatives of the community for whom the art was made. The whole body of Christ played a part in the creation and use of art that said: Touch me and see In order for Christians to foster a vibrant culture of the arts, we must restore and cultivate active and respectful relationships among artists, patrons, scholars, communities and the art they create. Putting Art (Back) in its Place equips laity and clergy to think historically about the vibrant role the visual arts have played and could again play in the life of the church and its mission. "
How can the arts witness to the transcendence of the Christian God? It is widely believed that there is something transcendent about the arts, that they can awaken a profound sense of awe, wonder, and mystery, of something “beyond” this world. Many argue that this opens up fruitful opportunities for conversation with those who may have no use for conventional forms of Christianity. Jeremy Begbie—a leading voice on theology and the arts—in this book employs a biblical, trinitarian imagination to show how Christian involvement in the arts can (and should) be shaped by a vision of God’s transcendence revealed in the person of Jesus Christ. After critiquing some current writing on the subject, he goes on to offer rich resources to help readers engage constructively with the contemporary cultural moment even as they bear witness to the otherness and uncontainability of the triune God of love.
How can we better understand the past, present and future of Social Action through Music (SATM)? This ground-breaking book examines the development of the Red de Escuelas de Música de Medellín (the Network of Music Schools of Medellín), a network of 27 schools founded in Colombia’s second city in 1996 as a response to its reputation as the most dangerous city on Earth. Inspired by El Sistema, the foundational Venezuelan music education program, the Red is nonetheless markedly different: its history is one of multiple reinventions and a continual search to improve its educational offering and better realise its social goals. Its internal reflections and attempts at transformation shed valuable light on the past, present, and future of SATM. Based on a year of intensive fieldwork in Colombia and written by Geoffrey Baker, the author of El Sistema: Orchestrating Venezuela’s Youth (2014), this important volume offers fresh insights on SATM and its evolution both in scholarship and in practice. It will be of interest to a very varied readership: employees and leaders of SATM programs; music educators; funders and policy-makers; and students and scholars of SATM, music education, ethnomusicology, and other related fields.
Discipleship is embodied. Formation in the Christian life is not an otherworldly exercise but one that plays out in this world, interwoven with everyday sensory experience in ordinary life. The Aesthetics of Discipleship explores this dynamic through Kierkegaard’s framing of “aesthetic existence”—the sensory experience of being “in the moment”—further developed by Bonhoeffer, as operating within a realm of freedom, encompassing not only art but play, friendship, and cultural formation. In addition to Kierkegaard and Bonhoeffer, the work of Iain McGilchrist, Graham Ward, and Nicholas Wolterstorff is employed to offer a fresh perspective on discipleship, “from below”: Everyday sensory experiences are integral not only to being human but to the practice of discipleship, such that discipleship integrates aesthetic, ethical, and religious existence. Aesthetic existence unhinged from a life of faith or fueled by distorted Christendom creates and sustains aestheticized pseudorealities centered on the self. Mature aesthetic existence, however, anchored in love for God, plays a fundamental role in the Christian life, both as the incarnational celebration of being fully human, and also through the preconscious formation of imaginaries by which we live.
What do we mean when we call a work of art `beautiful`? How have artists responded to changing notions of the beautiful? Which works of art have been called beautiful, and why? Fundamental and intriguing questions to artists and art lovers, but ones that are all too often ignored in discussions of art today. Prettejohn argues that we simply cannot afford to ignore these questions. Charting over two hundred years of western art, she illuminates the vital relationship between our changing notions of beauty and specific works of art, from the works of Kauffman to Whistler, Ingres to Rossetti, Cézanne to Jackson Pollock, and concludes with a challenging question for the future: why should we care about beauty in the twenty-first century?
What is the difference between good worship and good entertainment? Too often, people disparage some aspect of worship by calling it "just entertainment" or "just a performance." Others say that they do not need to go to church because they have profound spiritual or even religious experiences at concerts, plays, movies, or dances. How is worship different from these performing arts? How is art different from entertainment? This book looks at the history of the performing arts both in worship and as worship, with particular attention to the attitudes that shape our ideas about both worship and entertainment. Working definitions of words like "art," "excellence," "liturgy," and "play" help to illuminate what different people mean when they use them in conversations about Christian worship. Putting theological, scriptural, and practical writings on worship and the performing arts in conversation with interviews with dancers, musicians, actors, preachers, and liturgical scholars, this volume is intended to help pastors, performers, and everyone who plans, leads, or cares about worship talk with one another in mutually respectful and helpful ways.
The Fine Arts Reduced to a Single Principle (1746) by Charles Batteux was arguably the most influential work on aesthetics published in the 18th century. James O. Young presents the first complete English translation of the work, with full annotations and a comprehensive introduction, which illuminate Batteux's continuing philosophical interest.