A century later, Jarry is firmly established as one of the leading figures of the artistic avant-garde. Italo Calvino, Umberto Eco, Gilles Deleuze, Jean Baudrillard, Philip K. Dick, Paul McCartney, DJ Spooky, Peter Greenaway, and J. G. Ballard are among his many admirers. A community of scholars and artists maintain a posthumous dialogue with Jarry's ideas through the Collège de 'Pataphysique in Paris (named after the "science of imaginary solutions" he conceived), while a steady stream of books on twentieth-century drama pay tribute to his absurd and grotesque play, Ubu Roi. Even so, most people today tend to think of Jarry only as the author of that play, and of his life as a string of outlandish "ubuesque" anecdotes, often recounted with wild inaccuracy. In this first full-length critical biography of Jarry in English, Alastair Brotchie reconstructs the life of a man intent on inventing (and destroying) himself, not to mention his world, and the "philosophy" that defined their relation. In short, Brotchie gives us the narrative version of what Jarry himself produced: a pataphysical life. Drawing on a wealth of new material, Brotchie alternates chapters of biographical narrative with chapters that connect themes, obsessions, and undercurrents that relate to the life.The anecdotes remain, and are even augmented: Jarry's assumption of the "ubuesque," his inversions of everyday behavior (such as eating backwards, from cheese to soup), his exploits with gun and bicycle, and his herculean feats of drinking. But Brotchie distinguishes between Jarry's purposely playing the fool and deeper nonconformities that appear essential to his writing and his thought, both of which remain a vital subterranean influence to this day.

    A time of decadence in a country embroiled in revolution. An unforgettably high-spirited heroine. Set in opulent, decadent, turbulent revolutionary France, Mistress of the Revolution is the story of Gabrielle de Montserrat. An impoverished noblewoman blessed with fiery red hair and a mischievous demeanor, Gabrielle is only fifteen when she meets her true love, a commoner named Pierre-André Coffinhal. But her brother forbids their union, choosing for her instead an aging, wealthy baron. Widowed and a mother while still a teen, Gabrielle arrives at the court of Louis XVI and Marie Antoinette in time to be swept up in the emerging cataclysm. As a new order rises, Gabrielle finds her own lovely neck on the chopping block—and who should be selected to sit on the Revolutionary Tribunal but her first love, Pierre-André. . . . Replete with historical detail, complex and realistic characters (several of whom actually existed), and a heroine who demands—and rewards—attention, Mistress of the Revolution is an unforgettable debut. A stunning new talent in historical fiction makes her debut with a novel perfect for readers of In the Company of the Courtesan by Sarah Dunant

    Destroy its claims to admiration there, and it can assert them nowhere else." This was Ruskin's war cry as he entered the now almost forgotten Battle of the Styles on the side against "the school which has conducted men's inventive and constructional faculties from the Grand Canal to Gower Street."But first the reader must know the difference between right and wrong; he must find out for himself the best way of doing everything. "I shall give him stones, and bricks and straw, chisels and trowels and the ground, and then ask him to build, only helping him if I find him puzzled."Unhappily, both these exciting objectives were attained only after the expenditure of nearly half-a-million words; glorious words, but too many. For fifty years, The Stones of Venice was read by all who went there and thousands who could not; the sightseers whom the city captivates today seldom have its greatest guidebook with them.It is the aim of this new edition to put a fascinating book within reach of travelers--active or armchair--with limited resources of time. Much that was superfluous has been omitted; what remains is the essence of a now very readable and portable book. It is a book for the lover of architecture, the lover of Venice, the lover of lost causes, and, perhaps above all, for the lover of fine writing.

    Juxtaposing theology and science, poetry and mysticism, Eco explores the relationship that existed between the aesthetic theories and the artistic experience and practice of medieval culture.  “[A] delightful study. . . . [Eco’s] remarkably lucid and readable essay is full of contemporary relevance and informed by the energies of a man in love with his subject.” —Robert Taylor, Boston Globe “The book lays out so many exciting ideas and interesting facts that readers will find it gripping.” —Washington Post Book World  “A lively introduction to the subject.” —Michael Camille, The Burlington Magazine “If you want to become acquainted with medieval aesthetics, you will not find a more scrupulously researched, better written (or better translated), intelligent and illuminating introduction than Eco’s short volume.” —D. C. Barrett, Art Monthly

    'If you marry into glass' Pierre Labbe warns his daughter, 'you will say goodbye to everything familiar, and enter a closed world'. But crashing into this world comes the violence and terror of the French Revolution, against which the family struggles to survive.Years later, Sophie Duval reveals to her long-lost nephew the tragic story of a family of master craftsmen in eighteenth-century France. Drawing on her own family's tale of tradition and sorrow, Daphne du Maurier weaves an unforgettable saga of beauty, war, and family.

    Polizzotti reconstructs Breton's intense and formative friendships with Man Ray, Duchamp, Dali, and Miro, among others; his legendary encounters with Trotsky, Freud, and Sartre; and his several marriages and love affairs.

    This invasion of the world by what Marc Auge calls ‘non-space’ results in a profound alteration of awareness: something we perceive, but only in a partial and incoherent manner. Auge uses the concept of ‘supermodernity’ to describe the logic of these late-capitalist phenomena—a logic of excessive information and excessive space. In this fascinating and lucid essay he seeks to establish and intellectual armature for an anthropology of supermodernity. Starting with an attempt to disentangle anthropology from history, Auge goes on to map the distinction between place, encrusted with historical monuments and creative social life, and non-place, to which individuals are connected in a uniform manner and where no organic social life is possible.Unlike Baudelairean modernity, where old and new are interwoven, supermodernity is self-contained: from the motorway or aircraft, local or exotic particularities are presented two-dimensionally as a sort of theme-park spectacle. Auge does not suggest that supermodernity is all-encompassing: place still exist outside non-place and tend to reconstitute themselves inside it. But he argues powerfully that we are in transit through non-place for more and more of our time, as if between immense parentheses, and concludes that this new form of solitude should become the subject of an anthropology of its own.

    These culminated in What is Art?, published in 1898. Although Tolstoy perceived the question of art to be a religious one, he considered & rejected the idea that art reveals & reinvents through beauty. The works of Dante, Michelangelo, Shakespeare, Beethoven, Baudelaire & even his own novels are condemned in the course of Tolstoy's impassioned & iconoclastic redefinition of art as a force for good, for the improvement of humankind.

    But if we were to let go of this fond conviction, Bruno Latour asks, what would the world look like? His book, an anthropology of science, shows us how much of modernity is actually a matter of faith.What does it mean to be modern? What difference does the scientific method make? The difference, Latour explains, is in our careful distinctions between nature and society, between human and thing, distinctions that our benighted ancestors, in their world of alchemy, astrology, and phrenology, never made. But alongside this purifying practice that defines modernity, there exists another seemingly contrary one: the construction of systems that mix politics, science, technology, and nature. The ozone debate is such a hybrid, in Latour’s analysis, as are global warming, deforestation, even the idea of black holes. As these hybrids proliferate, the prospect of keeping nature and culture in their separate mental chambers becomes overwhelming—and rather than try, Latour suggests, we should rethink our distinctions, rethink the definition and constitution of modernity itself. His book offers a new explanation of science that finally recognizes the connections between nature and culture—and so, between our culture and others, past and present.Nothing short of a reworking of our mental landscape, We Have Never Been Modern blurs the boundaries among science, the humanities, and the social sciences to enhance understanding on all sides. A summation of the work of one of the most influential and provocative interpreters of science, it aims at saving what is good and valuable in modernity and replacing the rest with a broader, fairer, and finer sense of possibility.

    He examines the individuals and institutions involved in making cultural products what they are: not only the writers and artists, but also the publishers, critics, dealers, galleries, and academies. He analyzes the structure of the cultural field itself as well as its position within the broader social structures of power.The essays in his volume examine such diverse topics as Flaubert's point of view, Manet's aesthetic revolution, the historical creation of the pure gaze, and the relationship between art and power.The Field of Cultural Production will be of interest to students and scholars from a wide range of disciplines: sociology and social theory, literature, art, and cultural studies.

    No better introduction to Western painting has ever been produced.' – The Sunday Times

    The style is lively and accessible without sacrificing detail or depth. An introductory chapter discusses Sade's life and the links between that and his work. Relying on the many letters he wrote to his wife and lawyer from prison and on other authentic, contemporary evidence, it attempts to disentangle this life from the various myths that Sade's demonic reputation has engendered throughout the nineteenth and twentieth centuries. This initial chapter also reviews the critical corpus or reception of the work since Sade's times up to the present, and reassesses his status as an extra-canonical writer. The following six chapters provide broad coverage of Sade's main intellectual and creative activities, showing how all can be seen as the expression of a veritable cult of the body, a veneration of the physical, and the sexual as channels of transcendence.

    But as engineer Gustave Eiffel built the now-famous landmark to be the spectacular centerpiece of the 1889 World's Fair, he stirred up a storm of vitriol from Parisian tastemakers, lawsuits, and predictions of certain structural calamity. In Eiffel's Tower, Jill Jonnes, critically acclaimed author of Conquering Gotham, presents a compelling account of the tower's creation and a superb portrait of Belle Epoque France. As Eiffel held court that summer atop his one-thousand-foot tower, a remarkable host of artists and personalities-Buffalo Bill, Annie Oakley, Gauguin, Whistler, and Edison-traveled to Paris and the Exposition Universelle to mingle and make their mark. Like The Devil in the White City, Brunelleschi's Dome, and David McCullough's accounts of the building of the Panama Canal and the Brooklyn Bridge, Eiffel's Tower combines technological and social history and biography to create a richly textured portrayal of an age of aspiration, dreams, and progress.

    The daughter of the second most important man in France, Louis XVI's Minister of Finances, Jacques Necker, Madame de Stael was born into a world of political and intellectual prominence. Later, she married Sweden's ambassador to the French court, and for a span of twenty years, she held the limelight as a political figure and prolific writer. Despite a plain appearance, she was notoriously seductive and enjoyed whirlwind affairs with some of the most influential men of her time. She always attracted controversy, and was demonized by Napoleon for her forthrightness, the sheer power of her intellect, and the progressiveness of her salon, which was a hotbed for the expression of liberal ideals. The emperor exiled her, on and off, for the last fifteen years of her life. Madame de Stael--force of nature, exuberant idealist, and ultimate enthusiast--waged a lifelong struggle against all that was tyrannical, cynical, or passionless in her time, and left Europe a legacy of enlightened liberalism that radiated throughout the continent during the nineteenth century.

    Essential to the understanding of the searching and remarkably informed spirit of this protean writer.