Art as research, art-based research, and research as art have become popular issues since the 1990s. This conceptual understanding aims at combining the methods of arts and sciences, but oftentimes falls short of considering the different forms of knowledge that arts and sciences create. This essay investigates the long tradition of the philosophical struggle with and for the epistemological status of the Aesthetic and its relation to scientific truth. Its aim is to deconstruct and displace the common terminology that constitutes this struggle. Furthermore, the purpose of this essay is to identify artistic practice as a mode of thought which does not utilize language in its propositional form and therefore cannot be translated into the discursive strategies of science: an aesthetic mode of thought beyond the linguistic turn and the (self-)understanding of philosophical hermeneutics and post-structuralism, a way of thinking which cannot be substituted by any other system than itself."

This book explores the concept of 'cognitive injustice': the failure to recognise the different ways of knowing by which people across the globe run their lives and provide meaning to their existence. Boaventura de Sousa Santos shows why global social justice is not possible without global cognitive justice. Santos argues that Western domination has profoundly marginalised knowledge and wisdom that had been in existence in the global South. She contends that today it is imperative to recover and valorize the epistemological diversity of the world. Epistemologies of the South outlines a new kind of bottom-up cosmopolitanism, in which conviviality, solidarity and life triumph against the logic of market-ridden greed and individualism.

In a world overwhelmingly unjust and seemingly deprived of alternatives, this book claims that the alternatives can be found among us. These alternatives are, however, discredited or made invisible by the dominant ways of knowing. Rather than alternatives, therefore, we need an alternative way of thinking of alternatives. Such an alternative way of thinking lies in the knowledges born in the struggles against capitalism, colonialism, and patriarchy, the three main forms of modern domination. In their immense diversity, such ways of knowing constitute the Global South as an epistemic subject. The epistemologies of the South are guided by the idea that another world is possible and urgently needed; they emerge both in the geographical north and in the geographical south whenever collectives of people fight against modern domination. Learning from and with the epistemic South suggests that the alternative to a general theory is the promotion of an ecology of knowledges based on intercultural and interpolitical translation.

"The idea of "art in research" and "research as art" have risen over the past two decades as important critical focuses for the philosophy of media, aesthetics, and art. Of particular interest is how the methodologies of art and science might be merged to create a better conceptual understanding of art-based research. In this book, Dieter Mersch deconstructs and displaces the terminology that typically accompanies the question of the relationship between art and scientific truth. Identifying artistic practices as modes of thought that do not make use of language in a way that can easily be translated into scientific discourse, Mersch advocates for an aesthetic mode of thought beyond the "linguistic turn," a way of thinking that cannot be substituted by any other disciplinary system"--Back cover.

Aesthetics offers a focused study on the philosophy, literature and art which informed Foucault's engagement with ethics and power, including brilliant commentaries on the work of de Sade, Rousseau, Marx, Nietzsche, Freud and Wagner.

Taking as its premise that the proposed epoch of the Anthropocene is necessarily an aesthetic event, this collection explores the relationship between contemporary art and knowledge production in an era of ecological crisis. Art in the Anthropocene brings together a multitude of disciplinary conversations, drawing together artists, curators, scientists, theorists and activists to address the geological reformation of the human species. With contributions by Amy Balkin, Ursula Biemann, Amanda Boetzkes, Lindsay Bremner, Joshua Clover & Juliana Spahr, Heather Davis, Sara Dean, Elizabeth Ellsworth & Jamie Kruse (smudge studio), Irmgard Emmelhainz, Anselm Franke, Peter Galison, Fabien Giraud, & Ida Soulard, Laurent Gutierrez & Valerie Portefaix (MAP Office), Terike Haapoja & Laura Gustafsson, Laura Hall, Ilana Halperin, Donna Haraway & Martha Kenney, Ho Tzu Nyen, Bruno Latour, Jeffrey Malecki, Mary Mattingly, Mixrice (Cho Jieun & Yang Chulmo), Natasha Myers, Jean-Luc Nancy & John Paul Ricco, Vincent Normand, Richard Pell & Emily Kutil, Tomas Saraceno, Sasha Engelmann & Bronislaw Szerszynski, Ada Smailbegovic, Karolina Sobecka, Richard Streitmatter-Tran & Vi Le, Anna-Sophie Springer, Sylvere Lotringer, Peter Sloterdijk, Zoe Todd, Etienne Turpin, Pinar Yoldas, and Una Chaudhuri, Fritz Ertl, Oliver Kellhammer & Marina Zurkow. This book is also available as an open access publication through the Open Humanities Press: http: //openhumanitiespress.org/art-in-the-anthropocene.html"

Though underexplored in contemporary scholarship, the Victorian attempts to turn aesthetics into a science remain one of the most fascinating aspects of that era. In The Outward Mind, Benjamin Morgan approaches this period of innovation as an important origin point for current attempts to understand art or beauty using the tools of the sciences. Moving chronologically from natural theology in the early nineteenth century to laboratory psychology in the early twentieth, Morgan draws on little-known archives of Victorian intellectuals such as William Morris, Walter Pater, John Ruskin, and others to argue that scientific studies of mind and emotion transformed the way writers and artists understood the experience of beauty and effectively redescribed aesthetic judgment as a biological adaptation. Looking beyond the Victorian period to humanistic critical theory today, he also shows how the historical relationship between science and aesthetics could be a vital resource for rethinking key concepts in contemporary literary and cultural criticism, such as materialism, empathy, practice, and form. At a moment when the tumultuous relationship between the sciences and the humanities is the subject of ongoing debate, Morgan argues for the importance of understanding the arts and sciences as incontrovertibly intertwined.

Divine oneness as the principle of beauty is perhaps quintessentially Islamic artistic expression and experience and what it celebrates. Why has Islamic art evolved as it has, what forms does it take, what is the logic underlying it? What message is the Muslim artist attempting to convey, what emotion is he seeking to evoke? This work views Islamic art as a subject of archeological study and treats its evolution as part of the historical study of art in the broader sense. At the same time, it paves the way for an epistemological shift from viewing Islamic art as a material concept having to do with beautiful rarities and relics that have grown out of Islamic cultural and artistic creativity, to a theoretical concept associated with a vision, a principle, a theory and a method. This theo-retical concept provides the intellectual and cultural foundation for a critical philosophical science of Islamic artistic beauty to which we might refer as ‘the science of Islamic art,’ or ‘the Islamic aesthetic’ that evaluates visual artistic creations in terms of both beauty and practical usefulness. In the process the study also explores orientalist misconceptions, challenging some of the premises with which it has approached Islamic art, with judgement rooted in a cultural framework alien to the spiritual perspective of Islam.

In The Difference Aesthetics Makes cultural critic Kandice Chuh asks what the humanities might be and do if organized around what she calls “illiberal humanism” instead of around the Western European tradition of liberal humanism that undergirds the humanities in their received form. Recognizing that the liberal humanities contribute to the reproduction of the subjugation that accompanies liberalism's definition of the human, Chuh argues that instead of defending the humanities, as has been widely called for in recent years, we should radically remake them. Chuh proposes that the work of artists and writers like Lan Samantha Chang, Carrie Mae Weems, Langston Hughes, Leslie Marmon Silko, Allan deSouza, Monique Truong, and others brings to bear ways of being and knowing that delegitimize liberal humanism in favor of more robust, capacious, and worldly senses of the human and the humanities. Chuh presents the aesthetics of illiberal humanism as vital to the creation of sensibilities and worlds capable of making life and lives flourish.

This book has received the AESA (American Educational Studies Association) Critics Choice Award 2012. This book introduces a progressive type of education called Critical Aesthetic Pedagogy. This pedagogy utilizes the arts to promote critical learning, and incorporates particular types of aesthetic experiences into pedagogical practices to increase students' social empowerment and commitment to social justice. The first coherent body of work that marries critical pedagogy and aesthetics, the book guides theory and practice for teacher educators interested in infusing their critical pedagogical practices with the arts. It also proposes tangible reforms in the public school system that will enable a critical aesthetic process to take root and thrive. Critical Aesthetic Pedagogy can be used in upper-level undergraduate and graduate teacher education and art education courses. It can also help P-12 teachers and art organizations to successfully develop and carry out critical aesthetic practices at all levels. In addition, it provides a rationale for school administrators, community leaders, and educational policymakers for embracing critical aesthetic practices as a way to improve the education of all children.