Phenomenologies Of Art And Vision

Contemporary discussions of the image like to emphasize art's societal functions. Few studies come close to answering why pictures and sculptures fascinate and intrigue regardless of any practical functions they might serve. In this original, thought-provoking study, Paul Crowther reveals the intrinsic significance of pictures and sculptures. To address the question of how painting becomes an art, Crowther uses the analytic philosophy of Richard Wollheim as a starting point. But to sufficiently answer the question, he makes an important link to a tradition much more successful in giving voice to the deeper ontology of visual art - existential phenomenology. The result is a work that demonstrates the reciprocal relationship between phenomenology and analytic aesthetics. To expand its ontological scope and solve the problem of expression, analytic aesthetics needs phenomenology; while to develop a sustained, critically balanced, and intellectually available ontology, phenomenology needs the discursive force and lucidity of analytic philosophy. This convincing case for a post-analytic phenomenology of art is an important advancement of contemporary discussions of the philosophy of art.

An original study of the intrinsic significance of art, drawing on ideas, thinkers and approaches from phenomenology and analytic aesthetics.

The book is a comprehensive phenomenological study of meanings that are unique to the major visual art forms.

In At the Edges of Vision, Ren?van de Vall re-examines the aesthetics of spectatorship in terms of new-media art and visual culture. The aesthetic experience of visual art has traditionally been described in terms of the distanced contemplation and critical interpretation of the work's form and representational content. Recent developments in installation, video and computer art have foregrounded the bodily and affective engagement of the spectator and, in retrospect, throw into question the model of spectatorial distance for more traditional art forms as well. But what does this development entail for art's potential for reflective, imaginative and experiential depth? Is art still capable of providing a critical counterpoint to the ubiquitous presence of sensational, yet short-lived media imagery when it speaks to the senses rather than to the mind? In a thorough examination of examples from painting, film, installation art and interactive video, and computer art, Van de Vall argues for a tactile and affective conception of reflection, linking philosophy and art. Looking at a Rembrandt self-portrait and navigating through an internet art work have in common that both types of work rely on a playful, rhythmically structured, sensuous and embodied reflexivity for the articulation of meaning. This sensuous dimension of playful reflexivity is just as important in philosophical thought, however, as the transcendental condition for genuine, open-ended reflection. Drawing on the philosophy of Merleau-Ponty, Levinas, Lyotard and Deleuze on the one hand and on new-media theory on the other, Van de Vall develops a performative phenomenology of aesthetic reflection, visuality and visual art, in order to rethink art's ethical and political relevance in present-day digital-media culture.

Phenomenology and the Arts develops the interplay between phenomenology as a historical movement and a descriptive method within Continental philosophy and the arts. Divided into five themes, the book explores first how the phenomenological method itself is a kind of artistic endeavor that mirrors what it approaches when it turns to describe paintings, dramas, literature, and music. From there, the book turns to an analysis and commentary on specific works of art within the visual arts, literature, music, and sculpture. Contributors analyze important historical figures in phenomenology—Kant, Hegel, Husserl, Heidegger, and Merleau-Ponty. But there is also a good deal of work on art itself—Warhol, Klee, jazz, and contemporary and renaissance artists and artworks. Edited by Peter R. Costello and Licia Carlson, this book will be of interest to students in philosophy, the arts, and the humanities in general, and scholars of phenomenology will notice incredibly rich, groundbreaking research that helps to resituate canonical figures in phenomenology with respect to what their works can be used to describe.

Philosophy of art is traditionally concerned with the definition, appreciation and value of art. Through a close examination of art from recent centuries, Art and Phenomenology is one of the first books to explore visual art as a mode of experiencing the world itself, showing how in the words of Merleau-Ponty ‘Painting does not imitate the world, but is a world of its own’. An outstanding series of chapters by an international group of contributors examine the following questions: Paul Klee and the body in art colour and background in Merleau-Ponty’s phenomenology of art self-consciousness and seventeenth-century painting Vermeer and Heidegger philosophy and the painting of Rothko embodiment in Renaissance art sculpture, dance and phenomenology. Art and Phenomenology is essential reading for anyone interested in phenomenology, aesthetics, and visual culture.

Philosophy of art is traditionally concerned with the definition, appreciation and value of art. Through a close examination of art from recent centuries, Art and Phenomenology is one of the first books to explore visual art as a mode of experiencing the world itself, showing how in the words of Merleau-Ponty ‘Painting does not imitate the world, but is a world of its own’. An outstanding series of chapters by an international group of contributors examine the following questions: Paul Klee and the body in art colour and background in Merleau-Ponty’s phenomenology of art self-consciousness and seventeenth-century painting Vermeer and Heidegger philosophy and the painting of Rothko embodiment in Renaissance art sculpture, dance and phenomenology. Art and Phenomenology is essential reading for anyone interested in phenomenology, aesthetics, and visual culture.

Images have always stirred ambivalent reactions. Yet whether eliciting fascinated gazes or iconoclastic repulsion from their beholders, they have hardly ever been seen as true sources of knowledge. They were long viewed as mere appearances, placeholders for the things themselves or deceptive illusions. Today, the traditional critique of the spectacle has given way to an unconditional embrace of the visual. However, we still lack a persuasive theoretical account of how images work. Emmanuel Alloa retraces the history of Western attitudes toward the visual to propose a major rethinking of images as irreplaceable agents of our everyday engagement with the world. He examines how ideas of images and their powers have been constructed in Western humanities, art theory, and philosophy, developing a novel genealogy of both visual studies and the concept of the medium. Alloa reconstructs the earliest Western media theory—Aristotle’s concept of the diaphanous milieu of vision—and the significance of its subsequent erasure in the history of science. Ultimately, he argues for a historically informed phenomenology of images and visual media that explains why images are not simply referential depictions, windows onto the world. Instead, images constantly reactivate the power of appearing. As media of visualization, they allow things to appear that could not be visible except in and through these very material devices.