Throughout Europe and America, artists and intellectuals banded together to portray women as static and unindividuated beings who functioned solely in a sexual and reproductive capacity, thus formulating many of the anti-feminine platitudes that today still constrain women's potential. Bram Dijkstra's Idols of Perversity explores the nature and development of turn-of-the-century misogyny in the works of hundreds of writers, artists, and scientists, including Zola, Strindberg, Wedekind, Henry James, Rossetti, Renoir, Moreau, Klimt, Darwin, and Spencer. Dijkstra demonstrates that the most prejudicial aspects of Evolutionary Theory helped to justify this wave of anti-feminine sentiment. The theory claimed that the female of the species could not participate in the great evolutionary process that would guide the intellectual male to his ultimate, predestined role as a disembodied spiritual essence. Darwinists argued that women hindered this process by their willingness to lure men back to a sham paradise of erotic materialism. To protect the male's continued evolution, artists and intellectuals produced a flood of pseudo-scientific tracts, novels, and paintings which warned the world's males of the evils lying beneath the surface elegance of woman's tempting skin. Reproducing hundreds of pictures from the period and including in-depth discussions of such key works as Dracula and Venus in Furs, this fascinating book not only exposes the crucial links between misogyny then and now, but also connects it to the racism and anti-semitism that led to catastrophic genocidal delusions in the first half of the twentieth century. Crossing the conventional boundaries of art history, sociology, the history of scientific theory, and literary analysis, Dijkstra unveils a startling view of a grim and largely one-sided war on women still being fought today.

    In exploring the public meaning of ingeniously defended private meanings, de Certeau draws brilliantly on an immense theoretical literature in analytic philosophy, linguistics, sociology, semiology, and anthropology--to speak of an apposite use of imaginative literature.

    Matchett writes about the death of Ayrton Senna, the Hockenheim fire, disqualifications - as the Benetton and Williams teams fought tooth and nail for the drivers championship. The final showdown came in Adelaide, the last race of the season, with the controversial accident when Schumacher of Benetton and Hill of Williams collided. Steve Matchett was the rear jack man in the Benetton pit lane team, and was himself engulfed in the terrible fire at Hockenheim. His story of the frantic and unending behind-the-scenes activity in the effort to be the fastest and the best in the world is a fascinating account of the high pressure world of Formula One motor racing.

    The palace itself has been radically altered since 1789, and the court was long ago swept away. Versailles sets out to rediscover what is now a vanished world: a great center of power, seat of royal government, and, for thousands, a home both grand and squalid, bound by social codes almost incomprehensible to us today.Using eyewitness testimony as well as the latest historical research, Spawforth offers the first full account of Versailles in English in over thirty years. Blowing away the myths of Versailles, he analyses afresh the politics behind the Sun King’s construction of the palace and shows how Versailles worked as the seat of a royal court. He probes the conventional picture of a “perpetual house party” of courtiers and gives full weight to the darker side: not just the mounting discomfort of the aging buildings but also the intrigue and status anxiety of its aristocrats. The book brings out clearly the fateful consequences for the French monarchy of its relocation to Versailles and also examines the changing place of Versailles in France’s national identity since 1789. Many books have told the stories of the royals and artists living in Versailles, but this is the first to turn its focus on the palace itself---from architecture and politics to scandal and restoration.

    Catherine McCormack illuminates the assumptions behind these stereotypes whether writ large or subtly hidden. She ranges through Western art—think Titian, Botticelli, and Millais—and the image-saturated world of fashion photographs, advertisements, and social media, and boldly counters these depictions by turning to the work of women artists like Morisot, Ringgold, Lacy, and Walker, who offer alternative images for exploring women’s identity, sexuality, race, and power in more complex ways.

    Band re-formations and reunion tours, expanded reissues of classic albums and outtake-crammed box sets, remakes and sequels, tribute albums and mash-ups . . . But what happens when we run out of past? Are we heading toward a sort of culturalecological catastrophe where the archival stream of pop history has been exhausted?Simon Reynolds, one of the finest music writers of his generation, argues that we have indeed reached a tipping point, and that although earlier eras had their own obsessions with antiquity—the Renaissance with its admiration for Roman and Greek classicism, the Gothic movement's invocations of medievalism—never has there been a society so obsessed with the cultural artifacts of its own immediate past. Retromania is the first book to examine the retro industry and ask the question: Is this retromania a death knell for any originality and distinctiveness of our own?

    Guiding the reader through a church outside Rome, Sant'Agnese fuori le Mura, she draws upon history, theology, anthropology, and folklore to illuminate the spiritual meanings embedded in its architecture.

    Readers of this book will gain a clear understanding of what really makes the Japanese, and their society, tick. Among the topics explored: aimai (ambiguity), amae (dependence upon others' benevolence), amakudari (the nation's descent from heaven), chinmoku (silence in communication), gambari (perseverence), giri (social obligation), haragei (literally, "belly art"; implicit, unspoken communication), kenkyo (the appearance of modesty), sempai-kohai (seniority), wabi-sabi (simplicity and elegance), and zoto (gift giving), as well as discussions of childrearing, personal space, and the roles of women in Japanese society. Includes discussion topics and questions after each chapter.

    Most had never left home, never experienced a different culture. None had any guarantee of success. That they achieved so much for themselves and their country profoundly altered American history. As David McCullough writes, "Not all pioneers went west." Elizabeth Blackwell, the first female doctor in America, was one of this intrepid band. Another was Charles Sumner, who enrolled at the Sorbonne because of a burning desire to know more about everything. There he saw black students with the same ambition he had, and when he returned home, he would become the most powerful, unyielding voice for abolition in the U.S. Senate, almost at the cost of his life. Two staunch friends, James Fenimore Cooper and Samuel F. B. Morse, worked unrelentingly every day in Paris, Cooper writing and Morse painting what would be his masterpiece. From something he saw in France, Morse would also bring home his momentous idea for the telegraph. Pianist Louis Moreau Gottschalk from New Orleans launched his spectacular career performing in Paris at age 15. George P. A. Healy, who had almost no money and little education, took the gamble of a lifetime and with no prospects whatsoever in Paris became one of the most celebrated portrait painters of the day. His subjects included Abraham Lincoln. Medical student Oliver Wendell Holmes wrote home of his toil and the exhilaration in "being at the center of things" in what was then the medical capital of the world. From all they learned in Paris, Holmes and his fellow "medicals" were to exert lasting influence on the profession of medicine in the United States. Writers Ralph Waldo Emerson, Nathaniel Hawthorne, Mark Twain, and Henry James were all "discovering" Paris, marveling at the treasures in the Louvre, or out with the Sunday throngs strolling the city's boulevards and gardens. "At last I have come into a dreamland," wrote Harriet Beecher Stowe, seeking escape from the notoriety Uncle Tom's Cabin had brought her. Almost forgotten today, the heroic American ambassador Elihu Washburne bravely remained at his post through the Franco-Prussian War, the long Siege of Paris and even more atrocious nightmare of the Commune. His vivid account in his diary of the starvation and suffering endured by the people of Paris (drawn on here for the first time) is one readers will never forget. The genius of sculptor Augustus Saint-Gaudens, the son of an immigrant shoemaker, and of painters Mary Cassatt and John Singer Sargent, three of the greatest American artists ever, would flourish in Paris, inspired by the examples of brilliant French masters, and by Paris itself. Nearly all of these Americans, whatever their troubles learning French, their spells of homesickness, and their suffering in the raw cold winters by the Seine, spent many of the happiest days and nights of their lives in Paris. McCullough tells this sweeping, fascinating story with power and intimacy, bringing us into the lives of remarkable men and women who, in Saint-Gaudens's phrase, longed "to soar into the blue." The Greater Journey is itself a masterpiece.

    From the self-mocking haikus of Zen masters on their deathbeds to the last words of Christian saints and modern-day sages, this text looks at what the world's greatest minds have made of death.

    WACK! documents and illustrates the impact of the feminist revolution on art made between 1965 and 1980, featuring pioneering and influential works by artists who came of age during that period, Chantal Akerman, Lynda Benglis, Theresa Hak Kyung Cha, Valie Export, Mary Heilmann, Sanja Ivekovic, Ana Mendieta, Annette Messager, and others, as well as important works made in those years by artists whose careers were already well established, including Louise Bourgeois, Judy Chicago, Sheila Levrant de Bretteville, Lucy Lippard, Alice Neel, and Yoko Ono.The art surveyed in WACK! includes work by more than 120 artists, in all media, from painting and sculpture to photography, film, installation, and video, arranged not by chronology but by theme: Abstraction, "Autophotography," Body as Medium, Family Stories, Gender Performance, Knowledge as Power, Making Art History, and others. WACK!, which accompanies the first international museum exhibition to showcase feminist art from this revolutionary era, contains more than 400 color images. Highlights include the figurative paintings of Joan Semmel; the performance and film collaborations of Sally Potter and Rose English; the untitled film stills of Cindy Sherman; and the large-scale, craft-based sculptures of Magdalena Abakanowicz.Written entries on each artist offer key biographical and descriptive information and accompanying essays by leading critics, art historians, and scholars offer new perspectives on feminist art practice. The topics, including the relationship between American and European feminism, feminism and New York abstraction, and mapping a global feminism, provide a broad social context for the artworks themselves. WACK! is both a definitive visual record and a long-awaited history of one of the most important artistic movements of the twentieth century.Essays by: Cornelia Butler, Judith Russi Kirshner, Catherine Lord, Marsha Meskimmon, Richard Meyer, Helen Molesworth, Peggy Phelan, Nelly Richard, Valerie Smith, Abigail Solomon-Godeau, Jenni SorkinArtists include: Marina Abramovic, Chantal Akerman, Lynda Benglis, Dara Birnbaum, Louise Bourgeois, Judy Chicago, Lygia Clark, Jay DeFeo, Mary Beth Edelson, Valie Export, Barbara Hammer, Susan Hiller, Joan Jonas, Mary Kelly, Maria Lassnig, Linda Montano, Alice Neel, Senga Nengudi, Lorraine O'Grady, Pauline Oliveros, Yoko Ono, Orlan, Howardena Pindell, Yvonne Rainer, Faith Ringgold, Ketty La Rocca, Ulrike Rosenbach, Martha Rosler, Betye Saar, Miriam Schapiro, Carolee Schneemann, Cindy Sherman, Hannah Wilke

    It covers every aspect of the paranormal, from early photographs of psychics, mediums and ghostly happenings, to celebrated recent photos and the most interesting examples of the unexplained, as collected in the archive of the Society for Psychical Research. Each picture is accompanied by a description of its circumstances and the steps taken by researchers to establish that there is no 'normal' explanation for the phenomena. The incredible photographs will stimulate the interest of everyone who sees them. Whether you are a sceptic or a believer, you can't help but be drawn into the mystery.

    But although he lived in the German golden age of Goethe, Schiller and Mozart, he also believed that art was in terminal decline.To resolve this apparent paradox, as Michael Inwood explains in his incisive Introduction, we must understand the particular place of aesthetics in Hegel's vast intellectual edifice. Its central pillars consist of logic, philosophy of nature and philosophy of spirit. Art derives its value from offering a sensory vision of the God-like absolute, from its harmonious fusion of form and content, and from summing up the world-view of an age such as Homer's. While it scaled supreme heights in ancient Greece, Hegel doubted art's ability to encompass Christian belief or the reflective irony characteristic of modern societies. Many such challenging ideas are developed in this superb treatise; it counts among the most stimulating works of a master thinker.Table of ContentsIntroductory Lectures on Aesthetics Introduction A Note on the Translation and CommentaryINTRODUCTORY LECTURES ON AESTHETICSChapter I: The Range of Aesthetic Defined, and Some Objections against the Philosophy of Art Refuted[α Aesthetic confined to Beauty of Artβ Does Art merit Scientific Treatment?γ Is Scientific Treatment appropriate to Art?δ Answer to βε Answer to γ]Chapter II: Methods of Science Applicable to Beauty and Art[1. Empirical Method - Art-scholarship(a) Its Range(b) It generates Rules and Theories(c) The Rights of Genius2. Abstract Reflection3. The Philosophical Conception of Artistic Beauty, general notion of]Chapter III: The Conception of Artistic BeautyPart I - The Work of Art as Made and as Sensuous1. Work of Art as Product of Human Activity[(a) Conscious Production by Rule(b) Artistic Inspiration(c) Dignity of Production by Man(d) Man's Need to produce Works of Art]2. Work of Art as addressed to Man's Sense[(a) Object of Art - Pleasant Feeling?(b) Feeling of Beauty - Taste(c) Art-scholarship(d) Profounder Consequences of Sensuous Nature of Art(α) Relations of the Sensuous to the Mind(αα) Desire(ββ) Theory(γγ) Sensuous as Symbol of Spiritual(β) The Sensuous Element, how Present in the Artist(γ) The Content of Art Sensuous]Part II - The End of Art3. [The Interest or End of Art(a) Imitation of Nature?(α) Mere Repetition of Nature is -(αα) Superfluous(ββ) Imperfect(γγ) Amusing Merely as Sleight of Hand(β) What is Good to Imitate?(γ) Some Arts cannot be called Imitative(b) Humani nihil - ?(c) Mitigation of the Passions?(α) How Art mitigates the Passions(β) How Art purifies the Passions(αα) It must have a Worthy Content(ββ) But ought not to be Didactic(γγ) Nor explicitly addressed to a Moral Purpose(d) Art has its own Purpose as Revelation of Truth]Chapter IV: Historical Deducation of the True Idea of Art in Modern Philosophy1. Kant[(a) Pleasure in Beauty not Appetitive(b) Pleasure in Beauty Universal(c) The Beautiful in its Teleological Aspect(d) Delight in the Beautiful necessary though felt]2. Schiller, Winckelmann, Schelling3. The IronyChapter V: Division of the Subject[1. The Condition of Artistic Presentation is the Correspondence of Matter and Plastic Form2. Part I - The Ideal3. Part II - The Types of Art(α) Symbolic Art(β) Classical Art(γ) Romantic Art4. Part III - The Several Arts(α) Architecture(β) Sculpture(γ) Romantic Art, comprising(i) Painting(ii) Music(iii) Poetry5. Conclusion]Commentary

    But nothing equals Noah’s incredibly beautiful, odd, and often humorous pieces: they’re made from an astounding variety of materials, from toothpaste to melted candle wax, from tea leaves to plastic straws. One is even carved into a watermelon! (Yes, it was eaten.)Each of the 150 skulls shown is accompanied by a brief description and fun anecdotal stories. As a bonus, there are four skull projects to make. Irresistibly merging pop, Internet, and craft culture, this fantastic collection provides an inspiring example of how to find creative potential in every aspect of daily life.

    Eros and Magic in the Renaissance challenges this view, providing an in-depth scholarly explanation of the workings of magic and showing that magic continues to exist in an altered form even today.Renaissance magic, according to Ioan Couliano, was a scientifically plausible attempt to manipulate individuals and groups based on a knowledge of motivations, particularly erotic motivations. Its key principle was that everyone (and in a sense everything) could be influenced by appeal to sexual desire. In addition, the magician relied on a profound knowledge of the art of memory to manipulate the imaginations of his subjects. In these respects, Couliano suggests, magic is the precursor of the modern psychological and sociological sciences, and the magician is the distant ancestor of the psychoanalyst and the advertising and publicity agent.In the course of his study, Couliano examines in detail the ideas of such writers as Giordano Bruno, Marsilio Ficino, and Pico della Mirandola and illuminates many aspects of Renaissance culture, including heresy, medicine, astrology, alchemy, courtly love, the influence of classical mythology, and even the role of fashion in clothing.Just as science gives the present age its ruling myth, so magic gave a ruling myth to the Renaissance. Because magic relied upon the use of images, and images were repressed and banned in the Reformation and subsequent history, magic was replaced by exact science and modern technology and eventually forgotten. Couliano's remarkable scholarship helps us to recover much of its original significance and will interest a wide audience in the humanities and social sciences.