This book is a defense of perspectivism in the age of post-truth. At the crossroads of science, art, and philosophy, it unearths a tradition that we must rediscover: the point of view is not only what divides, it is also what is shared. Today, perspective is associated with individualism and personal viewpoints. But in an age of post-truth, the only robust answer to relativism lies in fact in a reappraisal of perspectivism. In discussion with contemporary new realisms of various sorts, this book makes a case why perspectivism alone can avoid us falling back into epistemological naivetés. A journey into the history of optics, art, philosophy, and social psychology, this book unearths the forgotten tradition of perspectiva communis, which makes perspective the vector of a common horizon. This book argues that vision is never immediate. Rather, to see through is the key to understanding the perspectival operation. We never see by ourselves—all seeing must pass through something other than itself, through the mediation and the detour of an apparatus or the witness of a third party. Besides the theoretical framework for this new approach to perspective, this book presents a series of case studies ranging from innovative interpretations of classical authors and key moments in the history of art—from ancient painting, trompe l’oeil, and Brunelleschi’s experiment in Renaissance Florence—to the issue of perspective in the work of contemporary artists such as Robert Smithson. The Share of Perspective will be of interest to scholars and advanced students working in aesthetics, phenomenology, art history, and the history of sciences.
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.
This book is a defense of perspectivism in the age of post-truth. At the crossroads of science, art, and philosophy, it unearths a tradition that we must rediscover: the point of view is not only what divides, it is also what is shared. Today, perspective is associated with individualism and personal viewpoints. But in an age of post-truth, the only robust answer to relativism lies in fact in a reappraisal of perspectivism. In discussion with contemporary new realisms of various sorts, this book makes a case why perspectivism alone can avoid us falling back into epistemological naivetés. A journey into the history of optics, art, philosophy, and social psychology, this book unearths the forgotten tradition of perspectiva communis, which makes perspective the vector of a common horizon. This book argues that vision is never immediate. Rather, to see through is the key to understanding the perspectival operation. We never see by ourselves—all seeing must pass through something other than itself, through the mediation and the detour of an apparatus or the witness of a third party. Besides the theoretical framework for this new approach to perspective, this book presents a series of case studies ranging from innovative interpretations of classical authors and key moments in the history of art—from ancient painting, trompe l’oeil, and Brunelleschi’s experiment in Renaissance Florence—to the issue of perspective in the work of contemporary artists such as Robert Smithson. The Share of Perspective will be of interest to scholars and advanced students working in aesthetics, phenomenology, art history, and the history of sciences.
In this book, Emmanuel Alloa offers a handrail for venturing into the complexities of the work of the French philosopher Maurice Merleau-Ponty (1908–61). Through a comprehensive analysis of the three main phases of Merleau-Ponty’s thinking and a thorough knowledge of his many unpublished manuscripts, the author traces how Merleau-Ponty’s philosophy evolved and exposes the remarkable coherence that structures it from within. Alloa teases out the continuity of a motive that traverses the entire oeuvre as a common thread. Merleau-Ponty struggled incessantly against any kind of ideology of transparency, whether of the world, of the self, of knowledge, or of the self’s relation to others. Already translated into several languages, Alloa’s innovative reading of this crucially important thinker shows why the issues Merleau-Ponty raised are, more than ever, those of our time.
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.
Merleau-Ponty has long been known as one of the most important philosophers of aesthetics, yet most discussions of his aesthetics focus on visual art. This book corrects that balance by turning to Merleau-Ponty's extensive engagement with literature. From Proust, Merleau-Ponty developed his conception of “sensible ideas,” from Claudel, his conjoining of birth and knowledge as “co-naissance,” from Valéry came “implex” or the “animal of words” and the “chiasma of two destinies.” Literature also provokes the questions of expression, metaphor, and truth and the meaning of a Merleau-Pontian poetics. The poetic of Merleau-Ponty is, the book argues, a poetic of the flesh, a poetic of mystery, and a poetic of the visible in its relation to the invisible. Ultimately, theoretical figures or “figuratives” that appear at the threshold between philosophy and literature enable the possibility of a new ontology. What is at stake is the very meaning of philosophy itself and its mode of expression.
Anxiety, suffering and death are not simply the “ills” of our society, nor are they uniquely the product of a sick and sinful humanity. We must all some day confront them, and we continually face their implications long before we do. In that sense, the Garden of Gethsemane is not merely a garden “outside the walls” of Jerusalem but also the essential horizon for all of us, whether we are believers or not. Emmanuel Falque explores, with no small measure of doubt, Heidegger’s famous statement that by virtue of Christianity’s claims of salvation and the afterlife, its believers cannot authentically experience anxiety in the face of death. In this theological development of the Passion, already widely debated upon its publication in French, Falque places a radical emphasis on the physicality and corporeality of Christ’s suffering and death, marking the continuities between Christ’s Passion and our own orientation to the mortality of our bodies. Beginning with an elaborate reading of the divine and human bodies whose suffering is masterfully depicted in the Isenheim Altarpiece, and written in the wake of the death of a close friend, Falques’s study is both theologically rigorous and marked by deeply human concerns. Falque is at unusual pains to elaborate the question of death in terms not merely of faith, but of a “credible Christianity” that remains meaningful to non-Christians, holding, with Maurice Blondel, that “the important thing is not to address believers but to say something which counts in the eyes of unbelievers.” His account is therefore as much a work of philosophy as of theology—and of philosophy explicated not through abstractions but through familiar and ordinary experience. Theology’s task, for Falque, is to understand that human problems of the meaning of existence apply even to Christ, at least insofar as he lives in and shares our finitude. In Falque’s remarkable account, Christ takes upon himself the burden of suffering finitude, so that he can undertake a passage through it, or a transformation of it. This book, a key text from one the most remarkable of a younger generation of philosophers and theologians, will be widely read and debated by all who hold that theology and philosophy has the most to offer when it eschews easy answers and takes seriously our most anguishing human experiences.
In this book, Emmanuel Alloa offers a handrail for venturing into the complexities of the work of the French philosopher Maurice Merleau-Ponty (1908–61). Through a comprehensive analysis of the three main phases of Merleau-Ponty’s thinking and a thorough knowledge of his many unpublished manuscripts, the author traces how Merleau-Ponty’s philosophy evolved and exposes the remarkable coherence that structures it from within. Alloa teases out the continuity of a motive that traverses the entire oeuvre as a common thread. Merleau-Ponty struggled incessantly against any kind of ideology of transparency, whether of the world, of the self, of knowledge, or of the self’s relation to others. Already translated into several languages, Alloa’s innovative reading of this crucially important thinker shows why the issues Merleau-Ponty raised are, more than ever, those of our time.
Première monographie d'un personnage-clé de la scène artistique contemporaine, cet ouvrage de référence, abondamment illustré, propose une exploration exhaustive de l'univers de Berlinde De Bruyckere, depuis ses premières sculptures du début des années 1990 - méditations en plastique sur la figure humaine et sa chair vulnérable mais métamorphique – jusqu'à sa récente et envoûtante installation pour le Pavillon belge à la Biennale de Venise (2013).
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