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Jean-François Lyotard (1924-1998) was one of the previous century's most provocative thinkers. Can his work help us address the crisis currently facing the humanities? The dominant economic discourse sees the humanities as “low-value,” an irritation at best. Lyotard helps us to think against this pervasive dismissal of creative activity, not by defending the honor of the humanities, but by inviting critical practices which aggravate this irritation. Critical practices trouble what counts as critique, embrace incertitude, and listen for silenced voices. Twelve essays by artists and researchers take up Lyotard's invitation and begin to develop the idea of critical practice in the contemporary context. Three sections titled “What resists thinking;” “Long views and distances” and “Why art practice?” address contemporary concerns like affectivity, aesthetics, economic imperatives, militarism, pedagogy, posthumanism, and the closure of what in Lyotard's time was called "the West." Four short pieces by Lyotard intervene in and buttress the discussion: “Apathy in Theory” and “Interview with Art Présent,” here published in English for the first time, and “Affect-phrase” and “The Other's Rights” republished here to highlight his prescient concern for that which cannot be articulated.
Jean-François Lyotard (1924-1998) was one of the previous century's most provocative thinkers. Can his work help us address the crisis currently facing the humanities? The dominant economic discourse sees the humanities as “low-value,” an irritation at best. Lyotard helps us to think against this pervasive dismissal of creative activity, not by defending the honor of the humanities, but by inviting critical practices which aggravate this irritation. Critical practices trouble what counts as critique, embrace incertitude, and listen for silenced voices. Twelve essays by artists and researchers take up Lyotard's invitation and begin to develop the idea of critical practice in the contemporary context. Three sections titled “What resists thinking;” “Long views and distances” and “Why art practice?” address contemporary concerns like affectivity, aesthetics, economic imperatives, militarism, pedagogy, posthumanism, and the closure of what in Lyotard's time was called "the West." Four short pieces by Lyotard intervene in and buttress the discussion: “Apathy in Theory” and “Interview with Art Présent,” here published in English for the first time, and “Affect-phrase” and “The Other's Rights” republished here to highlight his prescient concern for that which cannot be articulated.
An indispensable and exemplary reference work, this Encyclopedia adeptly navigates the multidisciplinary field of critical political science, providing a comprehensive overview of the methods, approaches, concepts, scholars and journals that have come to influence the disciplineÕs development over the last six decades.
In this book it explores science and technology, makes connections between these epistemic, cultural, and political trends, and develops profound insights into the nature of our postmodernity.
Constitutes the first analysis of the modern performance of ancient Greek drama from a theoretical perspective.
Why does the ghost of Kant continue to haunt contemporary critical theory? Kant, Critique and Politics examines the influence of Kantian critique on the work of such major and diverse theorists as Habermas, Arendt, Foucault and Lyotard. It offers an entirely new reading of Kant, challenging the orthodox distinctions between modernist and postmodernist theorizing, by illuminating how Kant's influence continues to structure critical debate. This is the first book to offer both a systematic reading of Kant and to contextualise his work in the light of the continental tradition. It will be central to political philosophers and students of international relations and feminist theory.
This original study offers a timely reconsideration of the work of French philosopher Jean-François Lyotard in relation to art, performance and writing. How can we write about art, whilst acknowledging the transformation that inevitably accompanies translations of both media and temporality? That is the question that persistently dogs Lyotard's own writings on art, and to which this book responds through reference to artists from the recently-formed canon of performance art history, including the myths of seminal figures Marina Abramovic and Vito Acconci, and the controlled documentation of Gina Pane's actions. Through the unstable, untranslatable element that Lyotard calls the figural, his thought is brought to bear on attempts to write a history of performance art and to question the paradoxically prescriptive demand for rules to govern 're-performance'. Kiff Bamford contextualises Lyotard's writings and approach with reference to both his contemporaries, including Deleuze and Kristeva, and the contemporary art about which they wrote, whilst arguing for the pertinence of Lyotard's provocations today.
Geographical Thought provides a clear and accessible introduction to the key ideas and figures in human geography. The book provides an essential introduction to the theories that have shaped the study of societies and space. Opening with an exploration of the founding concepts of human geography in the nineteenth century academy, the authors examine the range of theoretical perspectives that have emerged within human geography over the last century from feminist and marxist scholarship, through to post-colonial and non-representational theories. Each chapter contains insightful lines of argument that encourage readers towards independent thinking and critical evaluation. Supporting materials include a glossary, visual images, further reading suggestions and dialogue boxes.
In taking the critique of inclusion and entry as a first step, Art’s Way Out’s discussion of art, politics and learning aims to delineate what an exit pedagogy would look like: where culture is neither seen as a benign form of inclusion nor as a hegemonic veil by which we are all subscribed to the system via popularized forms of artistic and cultural immediacy. An exit pedagogy—as prefigured in what could be called art’s way out through the implements of negative recognition qua impasse—would not only avoid the all too facile symmetrical dualism between conservative and progressive, liberal and critical pedagogies, but also seek the continuous referral of such symmetries by setting them aside and look for a way out of the confined edifices of education and culture per se. An exit pedagogy seeks its way out by reasserting representation in the comedic, the jocular, and more effectively in the arts’ power of pausing, as that most effective way by which aesthetics comes to effect in its autonomist and radical essence. In this fluent, limpid, and scholarly work, Baldacchino examines, inter alia, the problem of empathy in relation to art as an event (or series of events), drawing upon a wide and rich range of sources to inform what in effect is his manifesto. With a profound understanding of its philosophical basis, Baldacchino unfolds his argument in an internally consistent and elegantly structured way. This is not a book to be ‘dipped into’, to do so would miss the development of Baldacchino’s philosophical position; like an art work itself, Art’s Way Out has coherent structure, and a complex, interrelation between form and content, reflecting an artist’s concern for getting things right. — Richard Hickman, Cambridge University Although art has a limitless capacity to take on myriad responsibilities, according to Baldacchino we also need to consider a ‘way out’ because only then will we understand how art goes beyond the “boundaries of possibility.” As he explains, “our way into reason also comes from an ability to move outside the limits that reasons sets”. This is the ‘exit pedagogy’ that he advocates. And here exit does not mean to leave, but rather to reach beyond, to extend and explore outside the borders we impose on learning, teaching, schooling and most forms of cultural agency. The need to embrace the capacity of art to cycle beyond the contingencies we impose on it also helps to clarify the limits of inclusive arguments for deploying art education for various individual, institutional, and socio-political ends: art as self expression, art as interdisciplinary method, art as culture industry, art as political culture, art as social justice and so on. This image invokes for me part of the legacy of Maxine Greene that Baldacchino revealed in his earlier text, Education Beyond Education (2009), when he explored her thesis of the social imagination, which is best, achieved when teaching becomes ‘reaching.’ What Art’s Way Out gives us is an exit strategy from the deadening tendency to ignore the enduring capacity of art to give life to learning, teaching and the very culture of our being. — Graeme Sullivan, Penn State University This is the sixth book authored by John Baldacchino, the other most recent books being Education Beyond Education. Self and the Imaginary in Maxine Greene’s Philosophy (2009) and Makings of the Sea: Journey, Doubt, and Nostalgia (2010). Currently Associate Dean at the School of Art & Design, University College Falmouth in England, he was full time member of faculty at Columbia University’s Teachers College in New York, Gray’s School of Art in Scotland and Warwick University in England. Front cover image: Monument to Marx / we should have spoken more (2009) by Mike Ting
Sinéad Murphy’s Effective History presents its reader with a thorough explanation and evaluation of H.-G. Gadamer’s concept of “effective history,” not only as it pertains to the broader range of hermeneutic and postmodern thinkers working in the wake of Kantian philosophy, but first and foremost as a careful and measured consideration of the practice of effective history as a critical method for philosophy in our current times. In this latter sense, the work pushes Gadamer’s thinking forward into new territory and provides an insightful estimation of the value of hermeneutic inquiry. Murphy demonstrates that the notion of effective history not only stems from a central issue in Kant’s critical philosophy (the divide between the empirical and transcendental, between history and pure knowledge), but that it is best understood through an analysis of the various ways that certain contemporary thinkers fall into the traps and contradictions that stem from Kant’s critical turn.