While heteronormativity continues to permeate nearly all threads of the socio-cultural fabric, several early twenty-first-century German films offer insight into how we might challenge that dominance and disrupt its linear construction of time. Examining the fluidity of time in eight contemporary films of the Berlin School, Untimely Bodies, Untimely Aesthetics foregrounds how queer conceptualizations of temporality can engage notions of subjectivity, relationality, and intimacy in visual representations. Each film depicts figures that grapple with an unattainable desire for connection, placed in landscapes shaped by hegemonic heteronormative intimacies, and a linear temporal organization of life that conforms to mainstream, traditional rhythms, and milestones. Simone Pfleger proposes a new model for viewing non-normative relationality and intimacies, using the concept of untimeliness as an analytical framework for examining content and aesthetics. In these films, untimeliness provides an alternative to the romanticization of progress by charting how the filmic figures understand themselves and relate to one another in various spheres: work, love, sex, home, family, and self. Ultimately, Pfleger shows how the texts uncover a temporary promise of breaking free from restrictive social structures, even as they make clear that this schism cannot and should not be permanent. By proposing time as a critical lens through which to investigate our relationships and intimacies, Untimely Bodies, Untimely Aesthetics offers a new way to think about film and encourages moviegoers to turn the analysis back toward themselves and their own desires, expectations, assumptions, and adherence to or deviation from normative narratives in their own lives.

Those two developments converge to construct an aesthetic body; that is, in its full etymological sense, a body whose principal functions are the production of sensation and affectivity. This study examines the importance of the body in the determination of sensibility and passion in French culture of the seventeenth century." "The Aesthetic Body will engage readers with interests in literature, philosophy, the history of ideas, the history of science and medicine, cultural history, and political theory of the French early modem period."--Jacket.

The new electronic age has seen a radical transition from book to screen, a development which has obscured the fact that it is not what we see which matters but how we see what we see. We live in a time when the visible needs to be retheorised.Panorama presents a broad analysis of philosophies of the visible in art and culture, particularly in painting, film, photography, and literature. The work of key philosophers--Kant, Hegel, Nietzsche, Heidegger, Levinas, Barthes, Blanchot, Foucault, Bataille, Derrida, Lyotard and Deleuze--is examined in the context of visibility, expressivity, the representational and the postmodern. Contributors: Zsuzsa Baross, Robert Burch, Alessandro Carrera, Dana Hollander, Lynne Huffer, Volker Kaiser, Reginald Lilly, Robert S. Leventhal, Janet Lungstrum, Ladelle McWhorter, Ludwig Nagl, Anne Tomiche, James R. Watson, Lisa Zucker

The Untimely Present examines the fiction produced in the aftermath of the recent Latin American dictatorships, particularly those in Argentina, Brazil, and Chile. Idelber Avelar argues that through their legacy of social trauma and obliteration of history, these military regimes gave rise to unique and revealing practices of mourning that pervade the literature of this region. The theory of postdictatorial writing developed here is informed by a rereading of the links between mourning and mimesis in Plato, Nietzsche's notion of the untimely, Benjamin's theory of allegory, and psychoanalytic / deconstructive conceptions of mourning. Avelar starts by offering new readings of works produced before the dictatorship era, in what is often considered the boom of Latin American fiction. Distancing himself from previous celebratory interpretations, he understands the boom as a manifestation of mourning for literature's declining aura. Against this background, Avelar offers a reassessment of testimonial forms, social scientific theories of authoritarianism, current transformations undergone by the university, and an analysis of a number of novels by some of today's foremost Latin American writers--such as Ricardo Piglia, Silviano Santiago, Diamela Eltit, João Gilberto Noll, and Tununa Mercado. Avelar shows how the 'untimely' quality of these narratives is related to the position of literature itself, a mode of expression threatened with obsolescence. This book will appeal to scholars and students of Latin American literature and politics, cultural studies, and comparative literature, as well as to all those interested in the role of literature in postmodernity.

This book provides a richly rewarding vision of the burgeoning interdisciplinary field of somaesthetics. Composed of fourteen wide-ranging but finely integrated essays by Richard Shusterman, the originator of the field, Thinking through the Body explains the philosophical foundations of somaesthetics and applies its insights to central issues in ethics, education, cultural politics, consciousness studies, sexuality and the arts. Integrating Western philosophy, cognitive science and somatic methodologies with classical Asian theories of body, mind and action, these essays probe the nature of somatic existence and the role of body consciousness in knowledge, memory and behavior. Deploying somaesthetic perspectives to analyze key aesthetic concepts (such as style and the sublime), he offers detailed studies of embodiment in drama, dance, architecture and photography. The volume also includes somaesthetic exercises for the classroom and explores the ars erotica as an art of living.

The decades following the civil rights and decolonization movements of the sixties and seventies—termed the post-soul era—created new ways to understand the aesthetics of global racial representation. Daphne Lamothe shows that beginning around 1980 and continuing to the present day, Black literature, art, and music resisted the pull of singular and universal notions of racial identity. Developing the idea of "Black aesthetic time"—a multipronged theoretical concept that analyzes the ways race and time collide in the process of cultural production—she assesses Black fiction, poetry, and visual and musical texts by Paule Marshall, Zadie Smith, Tracy K. Smith, Dionne Brand, Toyin Ojih Odutola, and Stromae, among others. Lamothe asks how our understanding of Blackness might expand upon viewing racial representation without borders—or, to use her concept, from the permeable, supple place of Black aesthetic time. Lamothe purposefully focuses on texts told from the vantage point of immigrants, migrants, and city dwellers to conceptualize Blackness as a global phenomenon without assuming the universality or homogeneity of racialized experience. In this new way to analyze Black global art, Lamothe foregrounds migratory subjects poised on thresholds between not only old and new worlds, but old and new selves.

Ewa Ziarek fully articulates a feminist aesthetics, focusing on the struggle for freedom in women's literary and political modernism and the devastating impact of racist violence and sexism. She examines the contradiction between women's transformative literary and political practices and the oppressive realities of racist violence and sexism, and she situates these tensions within the entrenched opposition between revolt and melancholia in studies of modernity and within the friction between material injuries and experimental aesthetic forms. Ziarek's political and aesthetic investigations concern the exclusion and destruction of women in politics and literary production and the transformation of this oppression into the inaugural possibilities of writing and action. Her study is one of the first to combine an in-depth engagement with philosophical aesthetics, especially the work of Theodor W. Adorno, with women's literary modernism, particularly the writing of Virginia Woolf and Nella Larsen, along with feminist theories on the politics of race and gender. By bringing seemingly apolitical, gender-neutral debates about modernism's experimental forms together with an analysis of violence and destroyed materialities, Ziarek challenges both the anti-aesthetic subordination of modern literature to its political uses and the appreciation of art's emancipatory potential at the expense of feminist and anti-racist political struggles.

This volume, an important contribution to dialogic and Bakhtin studies, shows the natural fit between Bakhtin’s ideas and the pluralistic culture of India to a global academic audience. It is premised on the fact that long before principles of dialogism took shape in the Western world, these ideas, though not labelled as such, were an integral part of intellectual histories in India. Bakhtin’s ideas and intellectual traditions of India stand under the same banner of plurality, open-endedness and diversity of languages and social speech types and, therefore, the affinity between the thinker and the culture seems natural. Rather than being a mechanical import of Bakhtin’s ideas, it is an occasion to reclaim, reactivate and reenergize inherent dialogicality in the Indian cultural, historical and philosophical histories. Bakhtin is not an incidental figure, for he offers precise analytical tools to make sense of the incredibly complex differences at every level in the cultural life of India. Indian heterodoxy lends well to a Bakhtinian reading and analysis and the papers herein attest to this. The papers range from how ideas from Indo-European philology reached Bakhtin through a circuitous route, to responses to Bakhtin’s thought on the carnival from the philosophical perspectives of Abhinavagupta, to a Bakhtinian reading of literary texts from India. The volume also includes an essay on ‘translation as dialogue’ – an issue central to multilingual cultures – and on inherent dialogicality in the long intellectual traditions in India.

This book focuses on the reconfiguration of aesthetic anthropology into an anthropological problem of cogitation, opening up a fascinating new dialogue between the domains of anthropology, philosophy, and art. Tarek Elhaik embarks on an inquiry composed of a series of cogitations based on fieldwork in an ecology of artistic and scientific practices: from conceptual art exhibitions to architectural environments; from photographic montages to the videotaping of spirit seances; and from artistic interventions in natural history museums to ongoing dialogues between performance artists and marine scientists. The chapters examine the image-work, ethical demands, and aesthetic struggles of interlocutors including artists Mathias Goeritz, Mounir Fatmi, Silvia Gruner, Joan Jonas, and Patricia Lagarde.

We are now confronted with a new type of uncanny experience, an uncanny evoked by parallel processing, aggregate data, and cloud-computing. The digital uncanny does not erase the uncanny feeling we experience as d j vu or when confronted with robots that are too lifelike. Today's uncanny refers to how non-human devices (surveillance technologies, algorithms, feedback, and data flows) anticipate human gestures, emotions, actions, and interactions, thus intimating that we are but machines and that our behavior is predicable precisely because we are machinic. It adds another dimension to those feelings in which we question whether our responses are subjective or automated - automated as in reducing one's subjectivity to patterns of data and using those patterns to present objects or ideas that would then elicit one's genuinely subjective-yet effectively preset-response. In fact, this anticipation of our responses is a feedback loop that we humans have produced by designing software that can study our traces, inputs, and moves. In this sense one could say that the digital uncanny is a trick we play on ourselves, a trick that we would not be able to play had we not developed sophisticated digital technologies. Digital Uncanny explores how digital technologies, particularly software systems working through massive amounts of data, are transforming the meaning of the uncanny that Freud tied to a return of repressed memories, desires, and experiences to their anticipation. Through a close reading of interactive and experimental art works of Rafael Lozano-Hemmer, Bill Viola, Simon Biggs, Sue Hawksley, and Garth Paine, this book is designed to explore how the digital uncanny unsettles and estranges concepts of "self," "affect," "feedback" and "aesthetic experience," forcing us to reflect on our relationship with computational media and by extension our relationship to each other and our experience of the world.