The first sustained phenomenological approach to modern art, taking a new approach and drawing upon an unsual selection of thinkers.

That modern art is different from earlier art is so obvious as to be hardly worth mentioning. Yet there is little agreement as to the meaning or the importance of this difference. Indeed, contemporary aestheticians, especially, seem to feel that modern art does not depart in any essential way from the art of the past. One reason for this view is that, with the exception of Marxism, the leading philosophical schools today are ahistorical in orientation. This is as true of phenomenology and existentialism as it is of contemporary analytic philosophy. As a result there have been few attempts by philosophers to understand the meaning of the history of art—an understanding fundamental to any grasp of the difference between modern art and its predecessors. Art expresses an ideal image of man, and an essential part of understanding the meaning of a work of art is understanding this image. When the ideal image changes, art, too, must change. It is thus possible to look at the emergence of modern art as a function of the disintegration of the Platonic-Christian conception of man. The artist no longer has an obvious, generally accepted route to follow. One sign of this is that there is no one style today comparable to Romanesque, Gothic, Renaissance, or Baroque. This lack of direction has given the artist a new freedom. Today there is a great variety of answers to the question, "What is art?" Such variety, however, betrays an uncertainty about the meaning of art. An uneasiness about the meaning of art has led modern artists to enter into dialogue with art historians, psychologists and philosophers. Perhaps this interpretation can contribute to that dialogue.

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

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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.

In this publication, the author attempts to develop an aesthetic theory from Heidegger's phenomenological concepts. She analyzes Heidegger`s concepts of truth, world, space, and related concepts and establishes a formal, contextual and material method of analysis for the purpose of examining works of art. This new method of analysis is applied to three pieces by the artist Joseph Beuys as a case study.

Mapping Paradigms in Modern and Contemporary Art defines a new cartographic aesthetic, or what Simonetta Moro calls carto-aesthetics, as a key to interpreting specific phenomena in modern and contemporary art, through the concept of poetic cartography. The problem of mapping, although indebted to the "spatial turn" of poststructuralist philosophy, is reconstructed as hermeneutics, while exposing the nexus between topology, space-time, and memory. The book posits that the emergence of "mapping" as a ubiquitous theme in contemporary art can be attributed to the power of the cartographic model to constitute multiple worldviews that can be seen as paradigmatic of the post-modern and contemporary condition. This book will be of particular interest to scholars in art history, art theory, aesthetics, and cartography.

This book examines the interconnections between art, phenomenology, and cognitive studies. Contributors question the binary oppositions generally drawn between visuality and agency, sensing and thinking, phenomenal art and politics, phenomenology and structuralism, and subjective involvement and social belonging. Instead, they foreground the many ways that artists ask us to consider how we sense, think, and act in relation to a work of art.

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.