Arthur C. Danto's essays not only critique bodies of work but reflect upon art's conceptual evolution as well, drawing for the reader a kind of "philosophical map" indicating how art and the criteria for judging it has changed over the twentieth century. In Unnatural Wonders the renowned critic finds himself at a point when contemporary art has become wholly pluralistic, even chaotic-with one medium as good as another-and when the moment for the "next thing" has already passed. So the theorist goes in search of contemporary art's most exhilarating achievements, work that bridges the gap between art and life, which, he argues, is now the definitive art of our time. Danto considers the work of such young artists as John Currin and Renee Cox and older living masters including Gerhard Richter and Sol LeWitt. He discusses artists of the New York School, like Philip Guston and Joan Mitchell, and international talents, such as the South African William Kentridge. Danto conducts a frank analysis of Matthew Barney's The Cremaster Cycle, Damien Hirst's skeletons and anatomical models, and Barbara Kruger's tchotchke-ready slogans; finds the ghost of Henry James in the work of Barnett Newman; and muses on recent Whitney Biennials and art influenced by 9/11. He argues that aesthetic considerations no longer play a central role in the experience and critique of art. Instead art addresses us in our humanity, as men and women who seek meaning in the "unnatural wonders" of art, a meaning that philosophy and religion are unable to provide.

The famous theorist locates contemporary art's most exhilarating achievements.

Gerhild Scholz Williams's Ways of Knowing in Early Modern Germany: Johannes Praetorius as a Witness to His Time, reviews key discourses in eight of Praetorius's works. She introduces the modern reader to the kinds of subjects, the intellectual and spiritual approaches to them, and the genres that this educated and productive German scholar and polymath presented to his audience in the seventeenth century. By relating these individual works to a number of contemporaneous writings, Williams shows how Praetorius constructed a panorama in print in which wonders, the occult, the emerging scientific way of thinking, family and social mores are recurrent themes. Included in Praetorius's portrait of the mid-seventeenth-century are discussions of Paracelsus's scientific theories and practice; early modern German theories on witchcraft and demonology and their applications in the seventeenth century. Furthermore, we read about the early modern beginnings of ethnography, anthropology, and physical geography; gender theory, early modern and contemporary notions of intellectual property, and competing and sometimes conflicting early modern scientific and theological explanations of natural anomalies. Moreover, throughout his work and certainly in those texts chosen for this study, Praetorius appears before us as an assiduous reporter of contemporary European and pan-European events and scientific discoveries, a critic of common superstitions, as much a believer in occult causes and signs and in God's communication with His people. In his writings, in his way of telling, he offers strategies by which to comprehend the political, social, and intellectual uncertainties of his century and, in so doing, identifies ways to confront the diverse interpretive authorities and the varieties of structures of knowledge that interacted and conflicted with each other in the public arena of knowing.

Pentecostals have not sufficiently worked out a distinctively Pentecostal philosophy of art and aesthetics. In Pentecostal Aesthetics: Theological Reflections in a Pentecostal Philosophy of Art and Aesthetics, with a foreword by Amos Yong, Steven Félix-Jäger corrects this by reflecting theologically on art and aesthetics from a global Pentecostal perspective, particularly through a pneumatic Pentecostal lens. Félix-Jäger contends that a Pentecostal philosophy of art and aesthetics must comply with the global, experiential, and pneumatocentric nature of the Pentecostal movement. Such a philosophy can be ontologically grounded in a relativistic theory of art. Theological reflections concerning the nature and purpose of art must then be sensitive to the ontological foundations secured thereof. In this fashion, Pentecostals can gain ample insight about the Spirit’s work in today’s contemporary artworld.

Underground. Underwater. Out of time. Ollie had only wanted to make things better at Herrick's End. And he thought he had, until he sees the stark truth spelled out in black-and-white: His friends are in danger, and it's all his fault. The good news? There might be a solution. The less-good news? It's hidden at the bottom of a deep, dangerous lake. Leaping into that water, he knows, is a monstrously bad idea. It's also the only idea he's got. One thing is certain: Ollie's quest to right past wrongs is about to open up a whole new can of wormwalkers in the extraordinary underground world he now calls home.

Danto writes about the contemporary art to be seen in museums and galleries, placing it in the context of the history of modern art and of current debates about essential ideas in our society.

Viktor Wynd, master of the contemporary Wunderkabinett, is back with a collection of artifacts and curiosities that are more bizarre and wonderful than ever. For over a decade, from a tiny storefront in east London, the artist Viktor Wynd has been reinventing the cabinet of curiosities for the 21st century. The Viktor Wynd Museum of Curiosities, Fine Art & UnNatural History is now one of the city's most tantalizing tourist destinations. Wynd first introduced his worldview in the book Viktor Wynd's Cabinet of Wonders, which John Waters called "an insanely delightful how-to guide...told with lunatic humor and absolute joy." In this new volume, he takes readers on a tour inside his mildly-twisted mind, delving deeper into his philosophy of collecting, and describing personal connections to the objects he treasures. Written in his trademark charismatic style, which blends whimsical stories with odd facts and obscure references, this book is filled with lavish and theatrical photographs and drawings. Loosely organized into thematic chapters, it ponders the beauty of skulls and masks; explores beasts, freaks, monsters, fairies, and mermaids; covers magical plants, hallucinogens, erotica, and dandies; and dips into the world of the occult. This might not be a book for everyone. However, it is a book everyone interested in cabinets of curiosities should have on their shelf.