Yuriko Saito explores the nature and significance of the aesthetic dimensions of people's everyday life. Everyday aesthetics has the recognized value of enriching one's life experiences and sharpening one's attentiveness and sensibility. Saito draws out its broader importance for how we make our worlds, environmentally, morally, as citizens and consumers. Saito urges that we have a social responsibility to encourage cultivation of aesthetic literacy and vigilance against aesthetic manipulation. Yuriko Saito argues that ultimately, everyday aesthetics can be an effective instrument for directing the humanity's collective and cumulative world-making project for the betterment of all its inhabitants. Everyday aesthetics has been seen as a challenge to contemporary Anglo-American aesthetics discourse, which is dominated by the discussion of art and beauty. Saito responds to controversies about the nature, boundary, and status of everyday aesthetics and argues for its legitimacy. She highlights the multi-faceted aesthetic dimensions of everyday life that are not fully accounted for by the commonly-held account of defamiliarizing the familiar.

Yuriko Saito explores the nature and significance of the aesthetic dimensions of people's everyday life. Everyday aesthetics has the recognized value of enriching one's life experiences and sharpening one's attentiveness and sensibility. Saito draws out its broader importance for how we makeour worlds, environmentally, morally, as citizens and consumers. Saito urges that we have a social responsibility to encourage cultivation of aesthetic literacy and vigilance against aesthetic manipulation. Yuriko Saito argues that ultimately, everyday aesthetics can be an effective instrument fordirecting the humanity's collective and cumulative world-making project for the betterment of all its inhabitants.Everyday aesthetics has been seen as a challenge to contemporary Anglo-American aesthetics discourse, which is dominated by the discussion of art and beauty. Saito responds to controversies about the nature, boundary, and status of everyday aesthetics and argues for its legitimacy. She highlightsthe multi-faceted aesthetic dimensions of everyday life that are not fully accounted for by the commonly-held account of defamiliarizing the familiar.

Hegel is known as "the father of art history," yet recent scholarship has overlooked his contributions. This is the first comprehensive interpretation of Hegel's philosophy of art in English in thirty years. In a new analysis of Hegel's notorious "end of art" thesis, Hegel's Aesthetics shows the indispensability of Hegel's aesthetics for understanding his philosophical idealism and introduces a new claim about his account of aesthetic experience. In a departure from previous interpretations, Lydia Moland argues for considering Hegel's discussion of individual arts--architecture, sculpture, painting, music, and poetry--on their own terms, unlocking new insights about his theories of perception, feeling, selfhood, and freedom. This new approach allows Hegel's philosophy to engage with modern aesthetic theories and opens new possibilities for applying Hegel's aesthetics to contemporary art. Moland further elucidates his controversial analysis of symbolic, classical, and romantic art through clarifying Hegel's examples of each. By incorporating newly available sources from Hegel's lectures on art, this book widely expands our understanding of the particular artworks Hegel discusses as well as the theories he rejects. Hegel's Aesthetics further situates his arguments in the intense philosophizing about art among his contemporaries, including Kant, Lessing, Herder, Schelling, and the Schlegel brothers. Ultimately, the book offers a rich vision of the foundation of his ideas about art and the range of their application, confirming Hegel as one of the most important theorists of art in the history of philosophy.

Defining masochism as 'literary perversion', this book probes the productivity of masochistic aesthetics in the literature of Leopold von Sacher-Masoch and contemporary queer films, analysing radical accounts of desire, gender, and sexuality.

This book focuses on the subjectivities of stock market investors to explore tensions within the Chinese state’s engagement in contemporary financial capitalism. It adopts a genealogical method to investigate how the production of foreign-trained financial experts (haigui) and informal experts (sanhu) points to paradoxes in China’s efforts to cultivate financial expertise. Chinese financialisation relates to the state’s project of financialising human capital in reaction to a contractualised labour market and the vanishing welfare state. Through ethnographic inquiry, Dal Maso shows the Chinese stock markets are crucial to the new redistributive regime where wage labour risks losing its primacy. Here, one can observe how the relationship between money and wages in China is being reworked and witness the development of a new economic order in which the state’s legitimacy becomes increasingly dependent on its capacity to jiushi–to rescue the market in times of crisis.

The seventeenth-century Puritan theologian Jonathan Edwards has become popular again in contemporary theological discussion. Central to Edwards' theology is his concept of beauty. Delattre wrote the standard work on this topic half a century ago. However, Delattre approaches Edwards mainly as a philosopher, and he does not address how Edwards employs the concept of beauty to explain and defend traditional Reformed doctrines. Recent writings by McClymond, Holmes, and others have shown that defending the Reformed tradition is a fundamental concern of Edwards. This work reveals how Edwards, starting with the common notion that beauty means the appropriate proportional relationship, develops a theological aesthetic that contributes to a rational understanding of major doctrines such as the Trinity, Christology, and eschatology. It shows that Edwards is both an innovative speculative theologian and a staunch defender of Reformed orthodoxy.

Taylor exposes the concept of 'art' as a tool of ethnocentricity and radical ideology. He challenges the history of aesthetics as a recent invention of privileged Western consumerism and questions the myth of its ancient Greek origin.

"The Poetry of Paul Muldoon introduces the student and general reader to the critical discussion surrounding Muldoon's oeuvre, as well as to his major themes. It examines the poet's meditations on culture and nature, human and animal, speculations on the act of perception, figures fragmented by the Troubles, and philosophical considerations of colonisation. It then discusses what rank among the most beautiful and intricate elegies of our time. For Muldoon, art's complicity in suffering is a political, self-indicting question, which his best poems endeavour to answer. If sometimes this Pulitzer Prize winner insists that art has a positive role to play, at other times he fears that it merely feeds off the carnage. This critical book shows how, for Muldoon, art should not merely repeat the devastation of the world - although he is afraid that it does, and engages in bitter moral despair that places his work among the very best any contemporary poet has written. The Poetry of Paul Muldoon unearths difficult questions of form with a metaphysical significance that is suitable to our times."--BOOK JACKET.