Modernist Idealism

Modernist Idealism develops a framework for understanding modernist production as the artistic realization of philosophical concepts elaborated in German idealism.

In this volume Robert Pippin disputes many traditional characterisations of the distinctiveness of modern philosophy.

Offering a new approach to the intersection of literature and philosophy, Modernist Idealism contends that certain models of idealist thought require artistic form for their full development and that modernism realizes philosophical idealism in aesthetic form. This comparative view of modernism employs tools from intellectual history, literary analysis, and philosophical critique, focusing on the Italian reception of German idealist thought from the mid-1800s to the Second World War. Modernist Idealism intervenes in ongoing debates about the nineteenth- and twentieth-century resurgence of materialism and spiritualism, as well as the relation of decadent, avant-garde, and modernist production. Michael J. Subialka aims to open new discursive space for the philosophical study of modernist literary and visual culture, considering not only philosophical and literary texts but also early cinema. The author's main contention is that, in various media and with sometimes radically different political and cultural aims, a host of modernist artists and thinkers can be seen as sharing in a project to realize idealist philosophical worldviews in aesthetic form.

Henrik Ibsen (1828-1906) is the founder of modern theater, and his plays are performed all over the world. Yet in spite of his unquestioned status as a classic of the stage, Ibsen is often dismissed as a fuddy-duddy old realist, whose plays are of interest only because they remain the gateway to modern theater. In Henrik Ibsen and the Birth of Modernism , Toril Moi makes a powerful case not just for Ibsen's modernity, but for his modernism. Situating Ibsen in his cultural context, she shows how unexpected his rise to world fame was, and the extent of his influence on writers such Shaw, Wilde, and Joyce who were seeking to escape the shackles of Victorianism. Henrik Ibsen and the Birth of Modernism also rewrites nineteenth-century literary history; positioning Ibsen between visual art and philosophy, the book offers a critique of traditional theories of the opposition between realism and modernism. Modernism, Moi argues, arose from the ruins of idealism, the dominant aesthetic paradigm of the nineteenth century. She also shows why Ibsen still matters to us today, by focusing on two major themes-his explorations of women, men, and marriage and his clear-eyed chronicling of the tension between skepticism and the everyday. This radical new account places Ibsen in his rightful place alongside Baudelaire, Flaubert, and Manet as a founder of European modernism.

Written in the American tradition, American Modern: The Path Not Taken describes how four major American thinkers practiced philosophy non-reductively by incorporating the arts and other human activities. Tejera provides a detailed analysis of Peirce, Dewey, Santayana, and Buchler, showing that the importance they placed on the human can cure what is missing in recent philosophy. American Modern will interest philosophers, historians of philosophy, and scholars of American intellectual history.

The Companion combines a broad grounding in the essential texts and contexts of the modernist movement with the unique insights of scholars whose careers have been devoted to the study of modernism. An essential resource for students and teachers of modernist literature and culture Broad in scope and comprehensive in coverage Includes more than 60 contributions from some of the most distinguished modernist scholars on both sides of the Atlantic Brings together entries on elements of modernist culture, contemporary intellectual and aesthetic movements, and all the genres of modernist writing and art Features 25 essays on the signal texts of modernist literature, from James Joyce’s Ulysses to Zora Neal Hurston’s Their Eyes Were Watching God Pays close attention to both British and American modernism

Over the last three centuries the world has been modernized. From the first stirrings of industrialism to the definitive arrival of globalization, artists, craftspeople and designers have engaged with modernization in order to make sense of the transformations it continually imposes. They have been, by turns, brutally critical and profoundly idealistic about the ongoing state of things. The Modern Ideal explores the idea of modernity, returning it to its historical context and showing how theory and practice in the modern visual arts emerged over three centuries. Concepts which are central to the meaning of modernity are explained, including style, modernization, progress, ideology and universality, and movements across all disciplines are discussed, from neoclassicism to postmodernism. The rise of idealism in the modern visual arts is also explored- the attempt to create a definitive, positive style that was capable of transforming not only art but society as a whole, became the obsessive quest of succeeding generations of artists, architects and designers. By dealing with issues at large in the contemporary art and design scene, and by speculating about the next phase of modern practice, the book identifies the collapse of idealism in the modern arts as being of central concern today.

Discussions of modernism and postmodernism in philosophy and the arts are usually based on a narrow reading of the Western tradition and are not conscious of the narrowness. The modern period, beginning with the European Renaissance, spawned many developments, not just the modernist one in terms of which the tradition has been read. From the standpoint of the highroad around modernism, both modernism and post-modernism look like nothing more than two late modern movements, perhaps too preoccupied with themselves and their historical place to engage a swiftly changing world containing more than the Western tradition. The Highroad Around Modernism develops and defends an explicitly non-modernist and non-postmodernist extension of modernity applicable to the problems of world-wide cultural interactions.