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An examination of German women's art produced during the First World War that places the artists' visual responses within the civilian war experience. Traces the thematic evolution of women's art from visual expressions of support for the national war effort to more nuanced and distraught representations of grief over wartime death.
The Aesthetics of Loss is a cultural history of German women's art of the First World War that locates the artists' rich visual testimony in the context of the civilian experience of war and wartime loss. Drawing on a fascinating body of visual sources produced throughout the war years, Claudia Siebrecht examines the thematic evolution of women's art from expressions of support for the war effort to more nuanced and ambivalent testimonies of loss and grief. Many of the images are stark woodcuts, linocuts, and lithographs of great iconographical power that acted as narrative tools to deal with the novel, unsettling, and often traumatic experience of war. German female artists developed a unique aesthetic response to the conflict that both expressed emotional distress and allowed them to re-imagine the place of mourning women in wartime society. Historical codes of wartime behaviour and traditional rites of public mourning led female artists to redefine cultural practices of bereavement, question existing notions of heroic death and proud bereavement through art, and to place grief at the centre of women's war experiences. As a cultural, aesthetic, and thematic point of reference, German women's art of the First World War has had a fundamental influence on the European memory and understanding of modern war.
Many books on grief lay out a model to be followed, either for bereaved persons to live through or for professionals to practice, and usually follow some familiar prescriptions for what people should do to reach an accommodation with loss. The Crafting of Grief is different: it focuses on conversations that help people chart their own path through grief. Authors Hedtke and Winslade argue convincingly that therapists and counselors can support people more by helping them craft their own responses to bereavement rather than trying to squeeze experiences into a model. In the pages of this book, readers will learn how to develop lines of inquiry based on the concept of continuing bonds, and they’ll discover ways to use these ideas to help the bereaved craft stories that remember loved ones’ lives.
Virginia Heffernan gives a highly informative analysis of what the internet is and can be in an examination of its past, present and future.
Reveals the artistic subjectivity of the scientific notion of depression.
This book probes the psychic and social roots of artistic scenarios of loss.
How artists created an aesthetic of “positive barbarism” in a world devastated by World War II, the Holocaust, and the atomic bomb In Brutal Aesthetics, leading art historian Hal Foster explores how postwar artists and writers searched for a new foundation of culture after the massive devastation of World War II, the Holocaust, and the atomic bomb. Inspired by the notion that modernist art can teach us how to survive a civilization become barbaric, Foster examines the various ways that key figures from the early 1940s to the early 1960s sought to develop a “brutal aesthetics” adequate to the destruction around them. With a focus on the philosopher Georges Bataille, the painters Jean Dubuffet and Asger Jorn, and the sculptors Eduardo Paolozzi and Claes Oldenburg, Foster investigates a manifold move to strip art down, or to reveal it as already bare, in order to begin again. What does Bataille seek in the prehistoric cave paintings of Lascaux? How does Dubuffet imagine an art brut, an art unscathed by culture? Why does Jorn populate his paintings with “human animals”? What does Paolozzi see in his monstrous figures assembled from industrial debris? And why does Oldenburg remake everyday products from urban scrap? A study of artistic practices made desperate by a world in crisis, Brutal Aesthetics is an intriguing account of a difficult era in twentieth-century culture, one that has important implications for our own. Published in association with the Center for Advanced Study in the Visual Arts, National Gallery of Art, Washington, DC Please note: All images in this ebook are presented in black and white and have been reduced in size.
The classic and provocative account of how art changed irrevocably with pop art and why traditional aesthetics can’t make sense of contemporary art A classic of art criticism and philosophy, After the End of Art continues to generate heated debate for its radical and famous assertion that art ended in the 1960s. Arthur Danto, a philosopher who was also one of the leading art critics of his time, argues that traditional notions of aesthetics no longer apply to contemporary art and that we need a philosophy of art criticism that can deal with perhaps the most perplexing feature of current art: that everything is possible. An insightful and entertaining exploration of art’s most important aesthetic and philosophical issues conducted by an acute observer of contemporary art, After the End of Art argues that, with the eclipse of abstract expressionism, art deviated irrevocably from the narrative course that Vasari helped define for it in the Renaissance. Moreover, Danto makes the case for a new type of criticism that can help us understand art in a posthistorical age where, for example, an artist can produce a work in the style of Rembrandt to create a visual pun, and where traditional theories cannot explain the difference between Andy Warhol’s Brillo Box and the product found in the grocery store. After the End of Art addresses art history, pop art, “people’s art,” the future role of museums, and the critical contributions of Clement Greenberg, whose aesthetics-based criticism helped a previous generation make sense of modernism. Tracing art history from a mimetic tradition (the idea that art was a progressively more adequate representation of reality) through the modern era of manifestos (when art was defined by the artist’s philosophy), Danto shows that it wasn’t until the invention of pop art that the historical understanding of the means and ends of art was nullified. Even modernist art, which tried to break with the past by questioning the ways in which art was produced, hinged on a narrative.
Sustaining Loss explores the uncanny, traumatic weaving together of the living and the dead in art, and the morbid fascination it holds for modern philosophical aesthetics. Beginning with Kant, the author traces how aesthetic theory has been drawn back repeatedly to the moving power of the undead body of the work of art. He locates the most potent expressions of this philosophical compulsion in Hegel's thesis that art is a thing of the past, and in Freud's view that the work of art is the haunting of the present by the endless suffering of what is dead but still has claims over the living. The book asserts that modern aesthetics holds the key to unlocking the tortured relation of modernity to the past it is perpetually leaving behind. As the capacity to withstand the inescapable force of a past that is dead for us becomes the supreme test for a fully modern, fully secular philosophy, aesthetics moves to the center of philosophical reflection. But, the author argues, this secular philosophical orientation can be sustained only if aesthetic theory remains oriented by intimate contact with modernist works of art. Sustaining Loss examines not only Kant, Hegel, and Freud, but also the contemporary artists Gerhard Richter and Ilya Kabakov, whose art turns fruitfully against art's own past. To live as a modern, the author asserts, is to live with the dead past that modernist art ceaselessly disgorges. Overall, the book aims to articulate an aesthetic theory suitable to the task of living in a time when, in Flannery O'Connor's words, "The blind don't see and the lame don't walk, and what's dead stays that way."