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Partisan Aesthetics explores art's entanglements with histories of war, famine, mass politics and displacements that marked late-colonial and postcolonial India. Introducing "partisan aesthetics" as a conceptual grid, the book identifies ways in which art became political through interactions with left-wing activism during the 1940s, and the afterlives of such interactions in post-independence India. Using an archive of artists and artist collectives working in Calcutta from these decades, Sanjukta Sunderason argues that artists became political not only as reporters, organizers and cadre of India's Communist Party, or socialist fellow travelers, but through shifting modes of political participations and dissociations. Unmooring questions of Indian modernism from its hitherto dominant harnesses to national or global affiliations, Sunderason activates, instead, distinctly locational histories that refract transnational currents. She analyzes largely unknown and dispersed archives—drawings, diaries, posters, periodicals, and pamphlets, alongside paintings and prints—and insists that art as archive is foundational to understanding modern art's socialist affiliations during India's long decolonization. By bringing together expanding fields of South Asian art, global modernisms, and Third World cultures, Partisan Aesthetics generates a new narrative that combines political history of Indian modernism, social history of postcolonial cultural criticism, and intellectual history of decolonization.
Partisan Aesthetics explores art's entanglements with conjunctural and climactic histories of late-colonial and postcolonial India, to foreground political, social, and intellectual formations of modern art during India's long decolonization.
Case studies that counter the idea of a transcendent art canon by demonstrating that the content of any and every canon is historically and culturally specific.
Explores interconnections among early 20th-century visual, literary, and performance art
The Politics of Aesthetics rethinks the relationship between art and politics, reclaiming "aesthetics" from the narrow confines it is often reduced to. Jacques Rancière reveals its intrinsic link to politics by analysing what they both have in common: the delimitation of the visible and the invisible, the audible and the inaudible, the thinkable and the unthinkable, the possible and the impossible. Presented as a set of inter-linked interviews, The Politics of Aesthetics provides the most comprehensive introduction to Rancière's work to date, ranging across the history of art and politics from the Greek polis to the aesthetic revolution of the modern age. Available now in the Bloomsbury Revelations series 10 years after its original publication, The Politics of Aesthetics includes an afterword by Slavoj Zizek, an interview for the English edition, a glossary of technical terms and an extensive bibliography.
George Orwell set out ‘to make political writing into an art’, and to a wide extent this aim shaped the future of English literature – his descriptions of authoritarian regimes helped to form a new vocabulary that is fundamental to understanding totalitarianism. While 1984 and Animal Farm are amongst the most popular classic novels in the English language, this new series of Orwell’s essays seeks to bring a wider selection of his writing on politics and literature to a new readership. In Why I Write, the first in the Orwell’s Essays series, Orwell describes his journey to becoming a writer, and his movement from writing poems to short stories to the essays, fiction and non-fiction we remember him for. He also discusses what he sees as the ‘four great motives for writing’ – ‘sheer egoism’, ‘aesthetic enthusiasm’, ‘historical impulse’ and ‘political purpose’ – and considers the importance of keeping these in balance. Why I Write is a unique opportunity to look into Orwell’s mind, and it grants the reader an entirely different vantage point from which to consider the rest of the great writer’s oeuvre. 'A writer who can – and must – be rediscovered with every age.' — Irish Times
The state of emergency, according to thinkers such as Carl Schmidt, Walter Benjamin, and Giorgio Agamben, is at the heart of any theory of politics. But today the problem is not the crises that we do confront, which are often used by governments to legitimize themselves, but the ones that political realism stops us from recognizing as emergencies, from widespread surveillance to climate change to the systemic shocks of neoliberalism. We need a way of disrupting the existing order that can energize radical democratic action rather than reinforcing the status quo. In this provocative book, Santiago Zabala declares that in an age where the greatest emergency is the absence of emergency, only contemporary art’s capacity to alter reality can save us. Why Only Art Can Save Us advances a new aesthetics centered on the nature of the emergency that characterizes the twenty-first century. Zabala draws on Martin Heidegger’s distinction between works of art that rescue us from emergency and those that are rescuers into emergency. The former are a means of cultural politics, conservers of the status quo that conceal emergencies; the latter are disruptive events that thrust us into emergencies. Building on Arthur Danto, Jacques Rancière, and Gianni Vattimo, who made aesthetics more responsive to contemporary art, Zabala argues that works of art are not simply a means of elevating consumerism or contemplating beauty but are points of departure to change the world. Radical artists create works that disclose and demand active intervention in ongoing crises. Interpreting works of art that aim to propel us into absent emergencies, Zabala shows how art’s ability to create new realities is fundamental to the politics of radical democracy in the state of emergency that is the present.
Poems are social. They reach out, however crookedly, to another person, however imperfectly imagined. And sometimes they not only embody but enact those things that we might value in the other parts of our social lives--kindness, for example, or joy--as well as the complications those values entail. Looking closely at poems from Lucille Clifton, Elizabeth Bishop, Gwendolyn Brooks, Terrance Hayes, Spencer Reece, Robert Pinsky, Claudia Rankine, Jericho Brown, Patricia Lockwood, Ross Gay, Paisley Rekdal, Gabrielle Calvocoressi, and many others, That Peculiar Affirmative tries to understand what it means for a poem to be humble or humorous, decorous or confident, and what that tells us not only about poems, but also about the larger world of social virtues, personal vulnerabilities, and political problems that define so much of our time together and apart. "If I had to imagine an ideal reader or critic of poetry it would be Jonathan Farmer, and his soulful book of essays, That Peculiar Affirmative, would be my ideal book. These essays constitute more than a series of discrete engagements with modern and contemporary poets; together they conduct nothing less than a spiritual autobiography that tracks the growth of the writer's moral and aesthetic imagination. There is no book like this in its combination of personal revelation and writerly attention to technique, in its thrilling recreation of the mind through poetry redefining what it thinks and feels." --Alan Shapiro "Along the front line of a new generation of poetry commentators, I place Jonathan Farmer beside Meghan O'Rourke, Philip Metres, and Solmaz Sharif. It's a very fertile moment for poetry, and Farmer is one of the first critics I look to now for clarity and depth. His readings in That Peculiar Affirmative are uniformly brilliant, unswayed by partisan aesthetics, and marked by real joy in intellectual and social engagement with the lyric poem. Even his subtitles point to this rare odic impulse; he writes "on" decorum and humility, "on" politics and humor, even as he applies contemporary issues of racial and sexual identity, for instance, to an old-school devotion to close reading. His touchstones--Sidney and Shakespeare, Kristeva and Durrell--are as aptly rangy as his contemporary subjects, from Brooks and Bishop to Ross Gay, Gabrielle Calvocoressi, or Claudia Rankine. I greet this critic and his book with celebratory gratitude." --David Baker "That Jonathan Farmer writes in his introduction that in this book, he 'has tried to make something worth your time' is characteristic of the critical voice you will find in this thoughtful, probing, and reflective book of essays. The 'I' of That Peculiar Affirmative is modest while its eye is expansive and inclusive; Farmer's curiosity is palpable, both in the questions he poses and the questions he hears in the poems he reads. In beautiful and generous essays on subjects of perennial poetic relevance and contemporary sociopolitical relevance, Farmer rethinks topics like joy, decorum, humility, kindness, humor, and political discourse itself through insightful readings of contemporary poets as varied as Ross Gay, Patricia Lockwood, Paisley Rekdal, Jill McDonough, Mary Syzbist, Terrance Hayes, Claudia Rankine, and more, as well as a vast array of interlocutors across time, such as Hamlet, W. H. Auden, Elizabeth Bishop (whose phrase gives this book its title), Lucille Clifton, and even Allie Brosh of the iconic web comic Hyperbole and a Half. As befits an exploration of the social life of poetry, That Peculiar Affirmative is a book that will not only speak to you about poetry, affect, and politics, but will speak with you. Farmer has met his goal and then some: this book is dazzlingly and rewardingly worth your time." --Sumita Chakraborty
Do we watch sport for pure dumb entertainment? While some people might do so, Stephen Mumford argues that it can be watched in other ways. Sport can be both a subject of high aesthetic values and a valid source for our moral education. The philosophy of sport has tended to focus on participation, but this book instead examines the philosophical issues around watching sport. Far from being a passive experience, we can all shape the way that we see sport. Delving into parallels with art and theatre, this book outlines the aesthetic qualities of sport from the incidental beauty of a well-executed football pass to the enshrined artistic interpretation in performed sports such as ice-skating and gymnastics. It is argued that the purist literally sees sport in a different way from the partisan, thus the aesthetic perception of the purist can be validated. The book moves on to examine the moral lessons that are to be learned from watching sport, depicting it as a contest of virtues. The morality of sport is demonstrated to be continuous with, rather than separate from, the morality in wider life, and so each can inform the other. Watching sport is then recognized as a focus of profound emotional experiences. Collective emotion is particularly considered alongside the nature of allegiance. Finally, Mumford considers why we care about sport at all. Addressing universal themes, this book will appeal to a broad audience across philosophical disciplines and sports studies.
From the ruins of communism, Boris Groys emerges to provoke our interest in the aesthetic goals pursued with such catastrophic consequences by its founders. Interpreting totalitarian art and literature in the context of cultural history, this brilliant essay likens totalitarian aims to the modernists’ goal of producing world-transformative art. In this new edition, Groys revisits the debate that the book has stimulated since its first publication.