He places new media within the histories of visual and media cultures of the last few centuries. He discusses new media's reliance on conventions of old media, such as the rectangular frame and mobile camera, and shows how new media works create the illusion of reality, address the viewer, and represent space. He also analyzes categories and forms unique to new media, such as interface and database.Manovich uses concepts from film theory, art history, literary theory, and computer science and also develops new theoretical constructs, such as cultural interface, spatial montage, and cinegratography. The theory and history of cinema play a particularly important role in the book. Among other topics, Manovich discusses parallels between the histories of cinema and of new media, digital cinema, screen and montage in cinema and in new media, and historical ties between avant-garde film and new media.

    In 1925, he had started drawing alphabets and printing books, and in 1931, this plainspoken little book was a fustian and forceful argument for common sense in design, composed for anyone remotely interested in the subtle and evolving challenge of the typographic arts. Set rag right, with tight word spacing, it is a model of composition. The text, like most of Gill's, is exasperating, exorbitant, and exciting. But Gill was, above all, a craftsman, whose work always reflected his philosophy and whose hand always followed his moral convictions.

    Humans are creative; it is a quality embedded in the fabric of our being, and a reality that reflects our existence as being made in the image of God.This book is a compilation of our e-books Liturgy for Creatives and On Becoming Creative, and new reflections—encompassing Alabaster's lived experience as a creative company for the past two years. It is a first step, the beginning of a conversation that allows readers to engage their faith and creativity against the larger backdrop of the God who has made all that is made.

    This revised and expanded edition is brought up to date with discussions on the more comprehensive globalization of art since the mid-1990s, which can be seen in the growth of the exhibition calendar and the number of new contemporary art museums opening around the world. With over thirty additional illustrations and an updated timeline and bibliography, this book will prove indispensable to anyone interested in the evolution of modern art.

    What Belting means by "the end of the history of art" is not the death of the discipline, but the end of a particular conception of artistic development as a meaningful, progressive historical sequence. Also included in the text is the historical background useful for understanding the development of the discipline and the origins of the rift between art-historical scholarship and contemporary artistic practice.

    In four interlinked essays, Kraus expands the argument begun in her earlier book Video Green that “the art world is interesting only insofar as it reflects the larger world outside it.” Moving from New York to Berlin to Los Angeles to the Pueblo Nuevo barrio of Mexicali, Kraus addresses such subjects as the ubiquity of video, the legacy of the 1960s Amsterdam underground newspaper Suck, and the activities of the New York art collective Bernadette Corporation. She examines the uses of boredom, poetry, privatized prisons, community art, corporate philanthropy, vertically integrated manufacturing, and discarded utopias, revealing the surprising persistence of microcultures within the matrix. Chronicling the sometimes doomed but persistently heroic efforts of small groups of artists to reclaim public space and time, Where Art Belongs describes the trend towards collectivity manifested in the visual art world during the past decade, and the small forms of resistance to digital disembodiment and the hegemony of the entertainment/media/culture industry. For all its faults, Kraus argues, the art world remains the last frontier for the desire to live differently.

    Follow-up volume to the best-selling The Art of Looking Sideways, Picturing and Poeting is the latest collection of mind-bending images and creative wordplay from Alan Fletcher, one of the most internationally influential figures in graphic design.

    Originally published in 1766, the Laocoön has been called the first extended attempt in modern times to define the distinctive spheres of art and poetry.

    Yates traces the art of memory from its treatment by Greek orators, through its Gothic transformations in the Middle Ages, to the occult forms it took in the Renaissance, and finally to its use in the seventeenth century. This book, the first to relate the art of memory to the history of culture as a whole, was revolutionary when it first appeared and continues to mesmerize readers with its lucid and revelatory insights.

    Combining memoir with artistic and philosophical musings, the poet and National Book Critics Circle Award winner (for My Alexandria) begins by confessing his obsession with the 17th-century Dutch still life that serves as the title of this book. As he analyzes the items depicted in the painting, he skillfully introduces his thoughts on our intimate relationships to objects and subsequently explains how they are often inextricably bound to the people and places of an individual lifetime. Further defined by imperfections attained from use, each object from an aging oak table to a chipped blue and white china platter forms a springboard for reflection. Doty intersperses personal reminiscences throughout, but he always returns to the subject of still-life painting and its silent eloquence. Doty's observations on balance, grief, beauty, space, love, and time are imparted with wisdom and poetic grace.Books like this, that address the sources of creation and the sources of our humanness, come along once in a decade. -Susan Salter Reynolds, Los Angeles Times"This small book is as wise, sensitive, intense, and affecting as anything I have read in recent years." -Doris Grumbach, author of Fifty Days of Solitude"A gem." -Library Journal"Mark Doty's prose is insistently exploratory, yet every aside, every detour, turns into pertinence, and it all seems effortless, as though the author were wondering, and marveling, aloud." -Bernard Cooper, author of Truth Serum"A dazzling accomplishment, its radiance bred of lucid attention and acute insight. The subject is the profoundly personal act of perception translated into description. Doty succeeds in rendering this most contemplative of arts-the still life-into a riveting drama." -Patricia Hampl, author of I Could Tell You Stories

    Her "floating abstractions," in which lines and free bands of color emerge almost imperceptibly, can be reproduced only with difficulty. Her writings, on the other hand--although certainly not intended as programmatic statements--offer valuable clarity regarding her own works and poetic insight about art in general. Since its original publication in 1991, this volume of Martin's writings has been a fundamental document for libraries of artists, collectors, and critics. Rather than identifying herself with her Minimalist peers, Martin has aligned herself with the ancient Greeks, Egyptians, and Chinese, asserting that "the function of art work is . . . the renewal of memories of moments of perfection." In combination with illustrations of her works, these texts--including lectures, stories recorded by critic Ann Wilson, passages ostensibly arranged in associative sequences, and "fragmentary ideas"--form an eloquent artist's statement by the creator of "silent paintings."

    Nietzsche outlined a distinction between its two central forces: the Apolline, representing beauty and order, and the Dionysiac, a primal or ecstatic reaction to the sublime. He believed the combination of these states produced the highest forms of music and tragic drama, which not only reveal the truth about suffering in life, but also provide a consolation for it. Impassioned and exhilarating in its conviction, The Birth of Tragedy has become a key text in European culture and in literary criticism.

    His ruminations range from his obsession with theater to his concept of architecture as ritual. The illustrations--photographs, evocative images, as well as a set of drawings of Rossi's major architectural projects prepared particularly for this publication--were personally selected by the author to augment the text.

    For Deleuze, philosophy cannot be a reflection of something else; philosophical concepts are, rather, the images of thought, to be understood on their own terms. Here he puts this view of philosophy to work in understanding the concepts—or images—of film.Cinema, to Deleuze, is not a language that requires probing and interpretation, a search for hidden meanings; it can be understood directly, as a composition of images and signs, pre-verbal in nature. Thus he offers a powerful alternative to the psychoanalytic and semiological approaches that have dominated film studies.Drawing upon Henri Bergson’s thesis on perception and C. S. Peirce’s classification of images and signs, Deleuze is able to put forth a new theory and taxonomy of the image, which he then applies to concrete examples from the work of a diverse group of filmmakers—Griffith, Eisenstein, Pasolini, Rohmer, Bresson, Dreyer, Stroheim, Buñuel, and many others. Because he finds movement to be the primary characteristic of cinema in the first half of the twentieth century, he devotes this first volume to that aspect of film. In the years since World War II, time has come to dominate film; that shift, and the signs and images associated with it, are addressed in Cinema 2: The Time-Image.

    Two of Ruskin's famous essays: "The Nature of the Gothic" and "The Work of Iron" from his book The Stones of Venice.