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This engrossing volume studies the poetics of evil in early modern English culture, reconciling the Renaissance belief that literature should uphold morality with the compelling and attractive representations of evil throughout the period’s literature. The chapters explore a variety of texts, including Spenser’s Faerie Queene, Shakespeare’s Richard III, broadside ballads, and sermons, culminating in a new reading of Paradise Lost and a novel understanding of the dynamic interaction between aesthetics and theology in shaping seventeenth century Protestant piety. Through these discussions, the book introduces the concept of “sinister aesthetics”: artistic conventions that can make representations of the villainous, monstrous, or hellish pleasurable.
How do we perceive evil? How do we represent evil? In Transgression and the Aesthetics of Evil, Taran Kang examines the entanglements of aesthetics and morality. Investigating conceptions and images of evil, Kang identifies a fateful moment of transformation in the eighteenth century that continues to reverberate to the present day. Transgression, once allocated the central place in the constitution of evil, undergoes a startling revaluation in the Enlightenment and its aftermath, one that needs to be understood in relation to emergent ideas in the arts. Taran Kang engages with the writings of Edmund Burke, the Marquis de Sade, Friedrich Nietzsche, and Hannah Arendt, among others, as he questions recent calls to "de-aestheticize" evil and insists on a historically informed appreciation of evil’s aesthetic dimensions. Chapters consider the figure of the "evil genius," the paradoxical appeal of the grotesque and the disgusting, and the moral status of spectators who behold scenes of suffering and acts of transgression. In grappling with these issues, Transgression and the Aesthetics of Evil questions the feasibility and desirability of insulating the moral from the aesthetic.
"Shows that engagement with art and literature was essential to the programmatic sexual theories of the late 1960s and early 70s and that the period's aesthetic theories were characterized by forms of sexual obsession. In the period around and after 1968, sexuality and the arts entered into a remarkably intimate and mutually beneficial relationship: on one hand, scientific theories of sexuality and their pop-psychological counterparts incorporated lengthy reflections on art movements and literary texts, since artistic media were understood as crucial to the project of inventing radically new modes of human living and loving. On the other hand, the aesthetic ambitions that informed new conceptions of sexuality had their mirror image in the varying forms of sexual obsession that characterized contemporary aesthetic theories. Approaches as diverse as those of Theodor W. Adorno, Roland Barthes, Susan Sontag, Leslie A. Fiedler, Peter Gorsen, and Herbert and Ludwig Marcuse all contributed to a dramatic eroticization of the arts. Christine Weder's interdisciplinary study explores this largely neglected relationship, providing a dual insight into an era of profound transformation: she demonstrates how and why the engagement with art and literature was essential to the programmatic theories of the new Eros. At the same time, she offers a fresh historical perspective on aesthetics around 1968. Whereas aesthetic developments in the late sixties have conventionally been conceived in terms of politicization, Weder demonstrates that the sexualization of the arts was no less profound, and in doing so contributes to a fundamental reframing of this tumultuous period"--
Iago’s ‘I am not what I am’ epitomises how Shakespeare’s work is rich in philosophy, from issues of deception and moral deviance to those concerning the complex nature of the self, the notions of being and identity, and the possibility or impossibility of self-knowledge and knowledge of others. Shakespeare’s plays and poems address subjects including ethics, epistemology, metaphysics, philosophy of mind, and social and political philosophy. They also raise major philosophical questions about the nature of theatre, literature, tragedy, representation and fiction. The Routledge Companion to Shakespeare and Philosophy is the first major guide and reference source to Shakespeare and philosophy. It examines the following important topics: What roles can be played in an approach to Shakespeare by drawing on philosophical frameworks and the work of philosophers? What can philosophical theories of meaning and communication show about the dynamics of Shakespearean interactions and vice versa? How are notions such as political and social obligation, justice, equality, love, agency and the ethics of interpersonal relationships demonstrated in Shakespeare’s works? What do the plays and poems invite us to say about the nature of knowledge, belief, doubt, deception and epistemic responsibility? How can the ways in which Shakespeare’s characters behave illuminate existential issues concerning meaning, absurdity, death and nothingness? What might Shakespeare’s characters and their actions show about the nature of the self, the mind and the identity of individuals? How can Shakespeare’s works inform philosophical approaches to notions such as beauty, humour, horror and tragedy? How do Shakespeare’s works illuminate philosophical questions about the nature of fiction, the attitudes and expectations involved in engagement with theatre, and the role of acting and actors in creating representations? The Routledge Companion to Shakespeare and Philosophy is essential reading for students and researchers in aesthetics, philosophy of literature and philosophy of theatre, as well as those exploring Shakespeare in disciplines such as literature and theatre and drama studies. It is also relevant reading for those in areas of philosophy such as ethics, epistemology and philosophy of language.
Performativity of Villainy and Evil in Anglophone Literature and Media studies the performative nature of evil characters, acts and emotions across intersecting genres, disciplines and historical eras. This collection brings together scholars and artists with different institutional standings, cultural backgrounds and (inter)disciplinary interests with the aim of energizing the ongoing discussion of the generic and thematic issues related to the representation of villainy and evil in literature and media. The volume covers medieval literature to contemporary literature and also examines important aspects of evil in literature such as social and political identity, the gothic and systemic evil practices. In addition to literature, the book considers examples of villainy in film, TV and media, revealing that performance, performative control and maneuverability are the common characteristics of villains across the different literary and filmic genres and eras studied in the volume.
Why pause and study this particular painting among so many others ranged on a gallery wall? Wonder, which Descartes called the first of the passions, is at play; it couples surprise with a wish to know more, the pleasurable promise that what is novel or rare may become familiar. This is a book about the aesthetics of wonder, about wonder as it figures in our relation to the visual world and to rare or new experiences. In three instructive instances--a pair of paintings by Cy Twombly, the famous problem of doubling the area of a square, and the history of attempts to explain rainbows--Philip Fisher examines the experience of wonder as it draws together pleasure, thinking, and the aesthetic features of thought. Through these examples he places wonder in relation to the ordinary and the everyday as well as to its opposite, fear. The remarkable story of how rainbows came to be explained, fraught with errors, half-knowledge, and incomplete understanding, suggests that certain knowledge cannot be what we expect when wonder engages us. Instead, Fisher argues, a detailed familiarity, similar to knowing our way around a building or a painting, is the ultimate meeting point for aesthetic and scientific encounters with novelty, rare experiences, and the genuinely new.
Cinema as an aesthetic construct exists in a specific historical and political context, reflecting the society and its aesthetic values. Visual representation of the Ugly, its politics and aestheticization, are deeply rooted in the screen space. Featuring unconventional characters, unembellished visuals, raw and gritty storytelling, the unaesthetic challenges conventional notions of beauty on screen. The physical, psychological, and social manifestations of the ugly are incorporated into the cinematic space through content, theme, physical representations, symbols, setting, dialogue, as well as the camera. Exploring the intricate connection between ugliness and the cinematic medium, the book focuses on identity, gender, and other manifestations of Ugly in contemporary Malayalam cinema. It meticulously analyses the portrayal of ugliness in characters, narratives, and visual aesthetics, thus highlighting societal norms and realities of life. The book is a must-read for film scholars, enthusiasts, and anyone interested in the intersection of aesthetics and storytelling.
This third tome is dedicated to the German literary sources that were significant for Kierkegaard; in particular the work of authors from German Classicism and Romanticism. Important forerunners for many of Kierkegaard's literary motifs and characters can be found in the German literature of the day. His use of pseudonyms and his interest in irony were both profoundly influenced by German Romanticism. This volume demonstrates the extent to which Kierkegaard's views of criticism and aesthetics were decisively shaped by the work of German authors.
Unfixable Forms explores how theatrical form remakes—and is in turn remade by—early modern disability. Figures described as "deformed," "lame," "crippled," "ugly," "sick," and "monstrous" crowd the stage in English drama of the sixteenth and seventeenth centuries. In each case, such a description distills cultural expectations about how a body should look and what a body should do—yet, crucially, demands the actor's embodied performance. In the early modern theater, concepts of disability collide with the deforming, vulnerable body of the actor. Reading dramatic texts alongside a diverse array of sources, ranging from physic manuals to philosophical essays to monster pamphlets, Katherine Schaap Williams excavates an archive of formal innovation to argue that disability is at the heart of the early modern theater's exploration of what it means to put the body of an actor on the stage. Offering new interpretations of canonical works by William Shakespeare, Ben Jonson, Thomas Dekker, Thomas Middleton, and William Rowley, and close readings of little-known plays such as The Fair Maid of the Exchange and A Larum For London, Williams demonstrates how disability cuts across foundational distinctions between nature and art, form and matter, and being and seeming. Situated at the intersections of early modern drama, disability studies, and performance theory, Unfixable Forms locates disability on the early modern stage as both a product of cultural constraints and a spark for performance's unsettling demands and electrifying eventfulness.
Randall B. Bush analyzes the ways unacknowledged axiological assumptions (e.g., about what is important, why human beings are valuing creatures, and where the capacity to value comes from) prejudice the perspectives and approaches of various academic disciplines, especially in the social sciences and the humanities. The disciplines of ethics and aesthetics provide the most useful tools for a philosophy of value, but academic overspecialization has compartmentalized and segregated these disciplines from others, threatening to unravel the unity of conceptions of the moral and the beautiful in human existence. Bush argues that a dialectical approach to conflicts between ethics and aesthetics can point to a broader, axiological vision––informed by a Trinitarian conception of reality––in which the whole, a coherent theory of value, is more than the sum of its parts.