This book contributes to the re-emerging field of 'theology through the arts' by proposing a way of approaching one of the most challenging theological concepts - divine timelessness - through the principle of construction of space in the icon. One of the main objectives of this book is to discuss critically the implications of 'reverse perspective', which is especially characteristic of Byzantine and Byzantining art. Drawing on the work of Pavel Florensky, one of the foremost Russian religious philosophers at the beginning of the 20th century, Antonova shows that Florensky's concept of 'supplementary planes' can be used productively within a new approach to the question. Antonova works up new criteria for the understanding of how space and time can be handled in a way that does not reverse standard linear perspective (as conventionally claimed) but acts in its own way to create eternalised images which are not involved with perspective at all. Arguing that the structure of the icon is determined by a conception of God who exits in past, present, and future, simultaneously, Antonova develops an iconography of images done in the Byzantine style both in the East and in the West which is truer to their own cultural context than is generally provided for by western interpretations. This book draws upon philosophy, theology and liturgy to see how relatively abstract notions of a deity beyond time and space enter images made by painters.

When the Soviet communist empire was overthrown by the Russians themselves in August 1991, the change was more clearly anticipated by humanistic students of creativity than by economic and political scientists surrounded by statistics and information. Does the Russian pattern of creativity provide any hints as to how the Russians might solve problems today? Having borrowed the democratic political model of their erstwhile American enemy, will they be able to create a distinctive Russian variant that can endure? Or will they end up destroying their own experiment at accountable, constitutional government and returning to their long tradition of authoritarianism? The Face of Russia--a companion book to the corresponding PBS series--addresses these questions. This is a dazzling and forward-looking history of the Russian people as told through their art--from one of the world's great experts on Russian culture. The story covers eight hundred years of Russian creativity, and introduces us to the new art forms that burst onto the Russian scene and became the vehicles for expressing the creative aspirations of an age as well as the enduring Russian quest to find salvation and entertainment in art.

This volume differs from the volume, Semiotics 1980, in that it is no longer an experimental product, but the result of a permanent commitment of the Semiotic Society of America to publish each year henceforward those papers presented at its Annual Meeting which are submitted to the Secretariat in timely and proper form. Thus Semiotics 1981 marks the beginning, following upon the experimental Semiotics 1980 volume, of an indefinite series of volumes presenting the cross-fertilization of styles, topics, methodologies, and traditions "in which new ideas vie for survival and experiment is at a premium." It is this cross fertilization which is at the heart of the vitality and integration and redistribution of the world of knowledge. The historical value of such a record is obvious. But the more immediate objective of these volumes of annual proceedings is to promote participation in the work of "semioticizing" traditional perspectives and disciplines by providing a forum in which young scholars can meet regularly and find an outlet for their efforts at interdisciplinary thinking which are not always welcome in the journals and proceedings devoted to the promotion only of traditionally specialized perspectives.

Metaphysical thought has been excluded from much of the discourse on modern art, especially abstract painting. By connecting ideas about faith with the initiators of abstract painting, Joseph Masheck reveals how an underlying religiosity informed some of our most important abstract painters. Covering Wassily Kandinsky, Kazimir Malevich, Piet Mondrian, and El Lissitzky, Masheck shows how 'revealed religion' has been an underlying but fundamental determinant of the thinking and practice of abstract painting from its very originators. He contextualizes their art within some of the historical moments of the early 20th century, including the Russian revolution and the Stalinist period, and explores the appeal of certain themes, such as the Passion of Christ. A radical new theorization of the influence of religion over visual art, Faith in Art asks why metaphysics has been eliminated from the discussion where it might have something to say. This is a new way of thinking about a hundred years of abstract painting.

Chekhov and Russian Religious Culture is an innovative study of the Virgin Mary and the "saintly harlots"--Mary of Egypt and Mary Magdalene--as a cultural paradigm encoded in Chekhov's prose. De Sherbinin establishes the authority of the Marian paradigm in nineteenth-century Russian culture with a comprehensive overview of salient religious and literary texts, then offers critical readings of more than fifteen Chekhov stories, including key works such as "Peasants," "Peasant Women," and "My Life." De Sherbinin argues that Chekhov inverts and displaces the Christian meanings of Marian texts in order to reveal a vasy array of problematized relationships to the canonized figures. This illuminating semiotic reading of Chekhov explores questions of female identity as it probes the mindset of Russian Orthodox popular culture.

In one of the most iconic images from World War II, a Russian soldier raises a red flag atop the ruins of the German Reichstag on April 30, 1945. Known as the Victory Banner, this piece of fabric has come to symbolize Russian triumph, glory, and patriotism. Facsimiles are used in public celebrations all over the country, and an exact replica is the centerpiece in the annual Victory Parade in Moscow’s Red Square. The Victory Banner Over the Reichstag examines how and why this symbol was created, the changing media of its expression, and the contested evolution of its message. From association with Stalinism and communism to its acquisition of Russian nationalist meaning, Jeremy Hicks demonstrates how this symbol was used to construct a collective Russian memory of the war. He traces how the Soviets, and then Vladimir Putin, have used this image and the banner itself to build a remarkably powerful mythology of Russian greatness.

The study of modernism has been largely focused on Western cultural centres such as Paris, Vienna, London, and New York. Extravagantly illustrated with over 300 photos and reproductions, Modernism in Kyiv demonstrates that the Ukrainian capital was a major centre of performing and visual arts as well as literary and cultural activity. While arguing that Kyiv's modernist impulse is most prominently displayed in the experimental work of Les Kurbas, one of the masters of the early Soviet stage, the contributors also examine the history of the city and the artistic production of diverse groups including Ukrainians, Russians, Jews, and Poles. Until now a silent presence in Western accounts of the cultural topography of modernism, multicultural Kyiv is here restored to its historical, intellectual, and artistic complexity. Excerpts taken from the works of artists, writers, and critics as well as the numerous illustrations help give life to the exciting creativity of this period. The first book-length examination of this subject, Modernism in Kyiv is a breakthrough accomplishment that will become a standard volume in the field.

Aesthetics and Politics of Space in Russia and Japan: A Comparative Philosophical Study examines the parallels between Russian and Japanese philosophies and religions by revealing a common concept of space in Russian and Japanese aesthetics and political theories. Thorsten Botz-Bornstein shows points of convergence between the two traditions regarding the treatment of space within the realm of identity (both individual and communal), and in formulations of the relationship between regionalism, localism and globalism. Russian and Japanese philosophers like Nishida, Watsuji, Trubetzkoy, and the Eurasianists transformed the traditional notion of communal space, which has always been seen as an organic time-space unity, into a sophisticated element very well described as "time-space development." Botz-Bornstein's comparative study also leads to an analysis of contemporary themes. Reflections on Noh-plays and icons, for example, permit him to untangle the relationships between the virtual, the dream, the imaginary, and reality. Virtual reality, as an environment that pulls users into itself, makes use of strategies that are also common in Noh-plays and icons, both of which share a particular conception of space. The "non-Western" alternatives presented in Aesthetics and Politics of Space in Russia and Japan can be considered as useful additions to contemporary political and aesthetic discourses.