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First Published in 2012. Routledge is an imprint of Taylor & Francis, an informa company.
What does it mean to speak of artistic autonomy at a time when art is fully commercialised and aesthetics has become the guiding principle of economic production and policymaking? This book by Sebastian Olma takes a fresh look at this question by summoning three heroes of the aesthetic revolution to confront the challenges faced by artistic practice today. Turning Kant into a campaigner for the Anthropocene, Schiller into a creative entrepreneur, and Schelling into a political activist, Olma lays the groundwork for a critique that identifies "the contemporary" itself as contemporary art's greatest challenge in the struggle to reinvent its autonomy and regain its relevance to society.
Whether art can be wholly autonomous has been repeatedly challenged in the modern history of aesthetics. In this collection of specially-commissioned chapters, a team of experts discuss the extent to which art can be explained purely in terms of aesthetic categories. Covering examples from Philosophy, Music and Art History and drawing on continental and analytic sources, this volume clarifies the relationship between artworks and extra-aesthetic considerations, including historic, cultural or economic factors. It presents a comprehensive overview of the question of aesthetic autonomy, exploring its relevance to both philosophy and the comprehension of specific artworks themselves. By closely examining how the creation of artworks, and our judgements of these artworks, relate to society and history, Aesthetic and Artistic Autonomy provides an insightful and sustained discussion of a major question in aesthetic philosophy.
In Abstract Art Against Autonomy, Mark Cheetham provides a revolutionary account of abstraction in the visual arts since the decline of the formalist paradigms in the 1960s. He claims that abstract work remains a vital contributor to contemporary visual culture, but that it performs in a way that is different from its predecessors of the early and mid-twentieth century and cannot adequately be assessed without new models of understanding. Cheetham posits that abstraction has reacted to paradigms of purity with practices of impurity. By examining abstract art since the 1960s within a narrative of infection, resistance, and cure, Cheetham provides an opportunity to rethink paradigmatic genres - the monochrome and the mirror - and to link in new ways the work of artists whose work extends and complicates the tradition of abstract art, including Yves Klein, Robert Rauschenberg, James Turrell, Gerhard Richter, Peter Halley. General Idea, and Taras Polataiko.
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Autonomous labor and its attendant values have now become familiar tools of neoliberal capitalism: work has become freelance, flexible, mobile, project-based, hybrid and temporary. If these conditions are novel to the general economy, this way of working is not new to artists, who began experiencing these precarious conditions long before Post-Fordism was a buzzword. The contributors to Mobile Autonomy, drawn from a variety of disciplines including art, political philosophy and sociology, examine the alternate working methods and economic models developed, in theory and in practice, by artists and other creative professionals to make artistic work viable in contemporary social, economic and political conditions. As Nico Dockx and Pascal Gielen put it in their introduction to this volume: "We need to stay mobile to keep our autonomy alive, and we need to develop new autonomous practices to keep our mobility alive."
"Games are a unique art form. The game designer doesn't just create a world; they create who you will be in that world. They tell you what abilities to use and what goals to take on. In other words, they specify a form of agency. Games work in the medium of agency. And to play them, we take on alternate agencies and submerge ourselves in them. What can we learn about our own rationality and agency, from thinking about games? We learn that we have a considerable degree of fluidity with our agency. First, we have the capacity for a peculiar sort of motivational inversion. For some of us, winning is not the point. We take on an interest in winning temporarily, so that we can play the game. Thus, we are capable of taking on temporary and disposable ends. We can submerge ourselves in alternate agencies, letting them dominate our consciousness, and then dropping them the moment the game is over. Games are, then, a way of recording forms of agency, of encoding them in artifacts. Our games are a library of agencies. And exploring that library can help us develop our own agency and autonomy. But this technology can also be used for art. Games can sculpt our practical activity, for the sake of the beauty of our own actions. Games are part of a crucial, but overlooked category of art - the process arts. These are the arts which evoke an activity, and then ask you to appreciate your own activity. And games are a special place where we can foster beautiful experiences of our own activity. Because our struggles, in games, can be designed to fit our capacities. Games can present a harmonious world, where our abilities fit the task, and where we pursue obvious goals and act under clear values. Games are a kind of existential balm against the difficult and exhausting value clarity of the world. But this presents a special danger. Games can be a fantasy of value clarity. And when that fantasy leaks out into the world, we can be tempted to oversimplify our enduring values. Then, the pleasures of games can seduce us away from our autonomy, and reduce our agency."--
What would happen if pleasure were made the organizing principle for social relations and sexual pleasure ruled over all? Radical French libertines experimented clandestinely with this idea during the Enlightenment. In explicit novels, dialogues, poems, and engravings, they wrenched pleasure free from religion and morality, from politics, aesthetics, anatomy, and finally reason itself, and imagined how such a world would be desirable, legitimate, rapturous—and potentially horrific. Laying out the logic and willful illogic of radical libertinage, this book ties the Enlightenment engagement with sexual license to the expansion of print, empiricism, the revival of skepticism, the fashionable arts and lifestyles of the Ancien Régime, and the rise and decline of absolutism. It examines the consequences of imagining sexual pleasure as sovereign power and a law unto itself across a range of topics, including sodomy, the science of sexual difference, political philosophy, aesthetics, and race. It also analyzes the roots of radical claims for pleasure in earlier licentious satire and their echoes in appeals for sexual liberation in the 1960s and beyond.
Between the Jacobite Rebellion of 1745 and the American Declaration of Independence, London artists transformed themselves from loosely organized professionals into one of the most progressive schools of art in Europe. In British Art and the Seven Years' War Douglas Fordham argues that war and political dissent provided potent catalysts for the creation of a national school of art. Over the course of three tumultuous decades marked by foreign wars and domestic political dissent, metropolitan artists—especially the founding members of the Royal Academy, including Joshua Reynolds, Paul Sandby, Joseph Wilton, Francis Hayman, and Benjamin West—creatively and assiduously placed fine art on a solid footing within an expansive British state. London artists entered into a golden age of art as they established strategic alliances with the state, even while insisting on the autonomy of fine art. The active marginalization of William Hogarth's mercantile aesthetic reflects this sea change as a newer generation sought to represent the British state in a series of guises and genres, including monumental sculpture, history painting, graphic satire, and state portraiture. In these allegories of state formation, artists struggled to give form to shifting notions of national, religious, and political allegiance in the British Empire. These allegiances found provocative expression in the contemporary history paintings of the American-born artists Benjamin West and John Singleton Copley, who managed to carve a patriotic niche out of the apolitical mandate of the Royal Academy of Arts.
Martin Herberts timely new collection of essays considers various artists who have withdrawn from the art world or adopted an antagonistic position toward its mechanisms. Today, a large part of the artists role in our massively professionalized art world is being present. Herbert provides a counterargument for this proactive concept of self-marketing, examining the consequential nature of retreat, whether in protest, as a deliberate conceptual act or out of necessity. By illuminating the motives of artists including Stanley Brouwn, Charlotte Posenenske, David Hammons, Lutz Bacher and Agnes Martin among others, this book offers a unique perspective on where and how the needs of the artist and the needs of the art world diverge. Martin Herbert is a writer and critic living in Berlin. He is associate editor of ArtReview and writes for international art journals. Previous books include The Uncertainty Principle (2014) by Sternberg Press and Mark Wallinger (2011).