What if museums could harness the emotional and intellectual connections people have to personal and everyday objects to create richer visitor experiences? In this book, Elizabeth Wood and Kiersten Latham present the Object Knowledge Framework, a tool for using objects to connect museum visitors to themselves, to others, and to their world. They discuss the key concepts underpinning our lived experience of objects and how museums can learn from them. Then they walk readers through concrete methods for transforming visitor-object experiences, including exercises and strategies for teams developing exhibit themes, messages, and content, and participatory experiences.

This book explores human relationships to objects, shows what museums can learn from them, and offers practical tools and exercises for using objects to create richer visitor experiences.

"Judaism and Christianity as condensed illustrations of how people across time struggle with the materiality of life and death. Speaking across many fields, including classics, history, anthropology, literary, gender, and queer studies, the book journeys through the ancient Mediterranean world by way of the myriad physical artifacts that punctuate the transnational history of early Christianity. By bringing a psychoanalytically inflected approach to bear upon her materialist studies of religious history, Kotrosits makes a contribution not only to our understanding of Judaism and early Christianity, but also our sense of how different disciplines construe historical knowledge, and how we as people and thinkers understand our own relation to our material and affective past"--

The Things about Museums constitutes a unique, highly diverse collection of essays unprecedented in existing books in either museum and heritage studies or material culture studies. Taking varied perspectives and presenting a range of case studies, the chapters all address objects in the context of museums, galleries and/or the heritage sector more broadly. Specifically, the book deals with how objects are constructed in museums, the ways in which visitors may directly experience those objects, how objects are utilised within particular representational strategies and forms, and the challenges and opportunities presented by using objects to communicate difficult and contested matters. Topics and approaches examined in the book are diverse, but include the objectification of natural history specimens and museum registers; materiality, immateriality, transience and absence; subject/object boundaries; sensory, phenomenological perspectives; the museumisation of objects and collections; and the dangers inherent in assuming that objects, interpretation and heritage are ‘good’ for us.

What if museums could harness the emotional and intellectual connections people have to personal and everyday objects to create richer visitor experiences? In this book, Elizabeth Wood and Kiersten Latham present the Object Knowledge Framework, a tool for using objects to connect museum visitors to themselves, to others, and to their world. They discuss the key concepts underpinning our lived experience of objects and how museums can learn from them. Then they walk readers through concrete methods for transforming visitor-object experiences, including exercises and strategies for teams developing exhibit themes, messages, and content, and participatory experiences.

Slow Looking provides a robust argument for the importance of slow looking in learning environments both general and specialized, formal and informal, and its connection to major concepts in teaching, learning, and knowledge. A museum-originated practice increasingly seen as holding wide educational benefits, slow looking contends that patient, immersive attention to content can produce active cognitive opportunities for meaning-making and critical thinking that may not be possible though high-speed means of information delivery. Addressing the multi-disciplinary applications of this purposeful behavioral practice, this book draws examples from the visual arts, literature, science, and everyday life, using original, real-world scenarios to illustrate the complexities and rewards of slow looking.

What do we see? We are visually conscious of colors and shapes, but are we also visually conscious of complex properties such as being John Malkovich? In this book, Susanna Siegel develops a framework for understanding the contents of visual experience, and argues that these contents involve all sorts of complex properties. Siegel starts by analyzing the notion of the contents of experience, and by arguing that theorists of all stripes should accept that experiences have contents. She then introduces a method for discovering the contents of experience: the method of phenomenal contrast. This method relies only minimally on introspection, and allows rigorous support for claims about experience. She then applies the method to make the case that we are conscious of many kinds of properties, of all sorts of causal properties, and of many other complex properties. She goes on to use the method to help analyze difficult questions about our consciousness of objects and their role in the contents of experience, and to reconceptualize the distinction between perception and sensation. Siegel's results are important for many areas of philosophy, including the philosophy of mind, epistemology, and the philosophy of science. They are also important for the psychology and cognitive neuroscience of vision.

Bill Brewer presents, motivates, and defends a bold new solution to a fundamental problem in the philosophy of perception. What is the correct theoretical conception of perceptual experience, and how should we best understand the most fundamental nature of our perceptual relation with the physical objects in the world around us? Most theorists today analyse perception in terms of its representational content, in large part in order to avoid fatal problems attending the early modern conception of perception as a relation with particular mind-dependent objects of experience. Having set up the underlying problem and explored the lessons to be learnt from the various difficulties faced by opposing early modern responses to it, Bill Brewer argues that this contemporary approach has serious problems of its own. Furthermore, the early modern insight that perception is most fundamentally to be construed as a relation of conscious acquaintance with certain direct objects of experience is, he claims, perfectly consistent with the commonsense identification of such direct objects with persisting mind-independent physical objects themselves. Brewer here provides a critical, historical account of the philosophy of perception, in order to present a defensible vindication of empirical realism.

In the modern lexicon, ‘object’ refers to an entity that is materially constituted, spatially defined, and functionally determined. In contrast, the Latin word ‘fantasia’ has, since antiquity, referred to an apparition or the ability to imagine something that could be equally an object, an image, or a concept. This tension prompts further inquiry into the interrelations and differences between the experience of tangible objects (their perception and handling) and the creation of new objects (their conception and formation). What correlations exist between object fantasies, the self-consciousness of subjects, and the concrete and imagined conditions of human beings’ social lives? By addressing this question, this interdisciplinary book opens new perspectives in the field of object studies.