How to imagine not only a new art or architecture but a new self or subject equal to them? In Prosthetic Gods, Hal Foster explores this question through the works and writings of such key modernists as Gauguin and Picasso, F. T. Marinetti and Wyndham Lewis, Adolf Loos and Max Ernst. These diverse figures were all fascinated by fictions of origin, either primordial and tribal or futuristic and technological. In this way, Foster argues, two forms came to dominate modernist art above all others: the primitive and the machine. Foster begins with the primitivist fantasies of Gauguin and Picasso, which he examines through the Freudian lens of the primal scene. He then turns to the purist obsessions of the Viennese architect Loos, who abhorred all things primitive. Next Foster considers the technophilic subjects propounded by the futurist Marinetti and the vorticist Lewis. These "new egos" are further contrasted with the "bachelor machines" proposed by the dadaist Ernst. Foster also explores extrapolations from the art of the mentally ill in the aesthetic models of Ernst, Paul Klee, and Jean Dubuffet, as well as manipulations of the female body in the surrealist photography of Brassai, Man Ray, and Hans Bellmer. Finally, he examines the impulse to dissolve the conventions of art altogether in the drip paintings of Jackson Pollock, the scatter pieces of Robert Morris, and the earthworks of Robert Smithson, and traces the evocation of lost objects of desire in sculptural work from Marcel Duchamp and Alberto Giacometti to Robert Gober. Although its title is drawn from Freud, Prosthetic Godsdoes not impose psychoanalytic theory on modernist art; rather, it sets the two into critical relation and scans the greater historical field that they share.

From the Internet to the iPhone, digital technology is no mere cultural artifact. It affects how we experience and understand our world and ourselves at the deepest levels-it is a fundamental condition of living. The digitization of modern life constitutes an essential field of religious concern because it impacts our individual and cultural sensibilities so profoundly. Despite this, it has yet to be thematized as the subject of religious or theological reflection. The Crisis of Transcendence remedies this by asking a single significant question: How is digital technology impacting the moral and spiritual depth of culture? How can something as ineffable and nebulous as the depth of culture be known and articulated, let alone critiqued? Author J. Sage Elwell suggests that an answer lies in the arts. The arts have historically acted as a barometer of the depth of culture, reflecting the spiritual impulses and inclinations at the heart of society. He argues that if the arts matter at all, they will illuminate more than themselves. Through an experimental interpretation of digital art, Elwell offers a critical reflection on how digital technology is changing us and the world we live in at a level of religious significance. Employing a theological aesthetic of digital art, this book shows how the advent of digital technology as a revolutionary cultural medium is transforming the ways we think about God, the soul, and morality.

Hailed as one of the key theoreticians of modernism, Eugène-Emmanuel Viollet-le-Duc was also the most renowned restoration architect of his age, a celebrated medieval archaeologist and a fervent champion of Gothic revivalism. He published some of the most influential texts in the history of modern architecture such as the Dictionnaire raisonné de l’architecture française du XIe au XVIe siècle and Entretiens sur l’architecture, but also studies on warfare, geology and racial history. Martin Bressani expertly traces Viollet-le-Duc’s complex intellectual development, mapping the attitudes he adopted toward the past, showing how restoration, in all its layered meaning, shaped his outlook. Through his life journey, we follow the route by which the technological subject was born out of nineteenth-century historicism.

This book studies the representation of the body in Beckett's work, focusing on the 'prosthetic' aspect of the organs and senses. While making use of the theoretical potential of the concept of 'prosthesis', it aims to resituate Beckett in the broad cultural context of modernism in which the impact of new media and technologies was registered.

Augmenting recent developments in theories of gender and sexuality, this anthology marks a compelling new phase in queer scholarship. Navigating notions of silence, misunderstanding, pleasure, and even affects of phobia in artworks and texts, the essays in this volume propose new and surprising ways of understanding the difficulty—even failure—of the epistemology of the closet. By treating "queer" not as an identity but as an activity, this book represents a divergence from previous approaches associated with Lesbian and Gay Studies. The authors in this anthology refute the interpretive ease of binaries such as "out" versus "closeted" and "gay" versus "straight," and recognize a more opaque relationship of identity to pleasure. The essays range in focus from photography, painting, and film to poetry, Biblical texts, lesbian humor, and even botany. Evaluating the most recent critical theories and introducing them in close examinations of objects and texts, this book queers the study of verse and visual culture in new and exciting ways.

In the twenty-first century, we are continually confronted with the existential side of technology—the relationships between identity and the mechanizations that have become extensions of the self. Focusing on one of humanity’s most ubiquitous machines, Automotive Prosthetic: Technological Mediation and the Car in Conceptual Art combines critical theory and new media theory to form the first philosophical analysis of the car within works of conceptual art. These works are broadly defined to encompass a wide range of creative expressions, particularly in car-based conceptual art by both older, established artists and younger, emerging artists, including Ed Ruscha, Martha Rosler, Richard Prince, Sylvie Fleury, Yael Bartana, Jeremy Deller, and Jonathan Schipper. At its core, the book offers an alternative formation of conceptual art understood according to technology, the body moving through space, and what art historian, curator, and artist Jack Burnham calls “relations.” This thought-provoking study illuminates the ways in which the automobile becomes a naturalized extension of the human body, incarnating new forms of “car art” and spurring a technological reframing of conceptual art. Steeped in a sophisticated take on the image and semiotics of the car, the chapters probe the politics of materialism as well as high/low debates about taste, culture, and art. The result is a highly innovative approach to contemporary intersections of art and technology.

Where does the body end? Exploring the material and metaphorical borderline between flesh and its accompanying technologies.

This volume about the modernist writer and artist Wyndham Lewis (1882-1957) presents him as a radical figure in twentieth-century modernism. The authors rediscover aspects of Lewis's work which show how his fiction challenges modernist norms, and how his acute and wide-ranging critique of culture has a vital contemporary relevance. Lewis's range is extraordinary - it covers Nietzsche as well as classic cinema, Renaissance art and English classicism. Being politically conservative, he had nonetheless a place on the political left, and he can be seen as a postmodernist before his time. These essays by leading Spanish and British specialists reveal Lewis as one of the key modernists of our time.

Religion is irrational! New atheists trumpet the claim loudly, so much so that it's become a sort of conventional wisdom. Professing your faith in God sounds increasingly like a confession of intellectual feebleness. Belief in God sounds as cute and quaint as it does pointless. John Wilkinson contends that the irrationality of faith is its great...