A haunting and moving collection of original narratives that reveals an expatriate's coming-of-age in Paris and the magic she finds in ordinary objects An awkward, curious girl growing up in a foreign country, Stephanie LaCava finds solace and security in strange yet beautiful objects. When her father's mysterious job transports her and her family to the quaint Parisian suburb of Le Vésinet, everything changes for the young American. Stephanie sets out to explore her new surroundings and to make friends at her unconventional international school, but her curiosity soon gives way to feelings of anxiety and a deep depression. In her darkest moments, Stephanie learns to filter the world through her peculiar lens, discovering the uncommon, uncelebrated beauty in what she finds. Encouraged by her father through trips to museums and scavenger hunts at antique shows, she traces an interconnected web of narratives of long-ago outsiders, and of objects historical and natural, that ultimately help her survive. A series of illustrated essays that unfolds in cinematic fashion, An Extraordinary Theory of Objects offers a universal lesson—to harness the power of creativity to cope with loneliness, sadness, and disappointment to find wonder in the uncertainty of the future.

What sorts of material objects are there? Many philosophers opt for surprising answers to this question that seem deeply at odds with how we ordinarily think about the material world. Some embrace radically eliminative views, on which there are far fewer objects than we ordinarily take there to be, while others go in for radically permissive views on which there are legions of extraordinary objects that somehow escape our notice, despite being highly visible and right before our eyes. In this book, Daniel Z. Korman defends our ordinary, intuitive judgments about which objects there are. The book responds to a wide variety of arguments that have driven people away from the intuitive view: arbitrariness arguments, debunking arguments, overdetermination arguments, arguments from vagueness and material constitution, and the problem of the many. It also criticizes attempts to show that permissive and eliminative views are, despite appearances, entirely compatible with our ordinary beliefs and intuitions.

Self and Others is addressed to students and practitioners of psychoanalysis and psychoanalytic psychotherapy. Its 19 chapters are divided into five evenly balanced parts. The first rubric, "Self, Others, and Ego," introduces us to the units of the intersubjective constitution we have come to know as object relations theory. The second rubric, "Developing Object Relations," is a confluence of lessons derived from infant studies and the psychotherapeutic process, specifically from the work of Mahler and Kernberg. Third, Hamilton integrates into an "Object Relations Continuum" Mahler's developmental stages and organizational series with nosological entities and levels of personality organization. Under the penultimate rubric, "Treatment," levels of object relatedness and types of psychopathology are grounded in considerations of technique in treatment, and generous clinical vignettes are provided to illustrate the technical issues cited. Last, the rubric of "Broader Contexts" takes object relations theory out of the consulting room into application areas that include folklore, myth, and transformative themes on the self, small and large groups, applications of object relations theory outside psychoanalysis, and the evolutionary history and politics of object relations theory. This volume thus presents an integrative theory of object relations that links theory with practice. But, more than that, Hamilton accomplishes his objective of delineating an integrative theory that is quite free of rivalry between schools of thought. An indispensable contribution to beginning psychoanalytic candidates and other practitioners as well as those who wish to see the application of object relations theories to fields outside of psychoanalysis. —Psychoanalytic Books: A Quarterly Journal of Reviews A Jason Aronson Book

This book draws on the work of anthropologist Alfred Gell to reinstate the importance of the object in art and society. Rather than presenting art as a passive recipient of the artist's intention and the audience's critique, the authors consider it in the social environment of its production and reception. A Return to the Object introduces the historical and theoretical framework out of which an anthropology of art has emerged, and examines the conditions under which it has renewed interest. It also explores what art 'does' as a social and cultural phenomenon, and how it can impact alternative ways of organising and managing knowledge. Making use of ethnography, museological practice, the intellectual history of the arts and sciences, material culture studies and intangible heritage, the authors present a case for the re-orientation of current conversations surrounding the anthropology of art and social theory. This text will be of key interest to students and scholars in the social and historical sciences, arts and humanities, and cognitive sciences.

'Ordinary Objects' shows how to develop a common-sense ontology and defend it against a variety of eliminativist arguments. The text argues that the apparently diverse eliminativist arguments rest on a few shared assumptions, and that questioning these gives us reason to reevaluate the proper methods and limits of metaphysics.

This book explores the aesthetics of the objects and environments we encounter in daily life. Thomas Leddy stresses the close relationship between everyday aesthetics and the aesthetics of art, but places special emphasis on neglected aesthetic terms such as ‘neat,’ ‘messy,’ ‘pretty,’ ‘lovely,’ ‘cute,’ and ‘pleasant.’ The author advances a general theory of aesthetic experience that can account for our appreciation of art, nature, and the everyday.

Native peoples of the Amazon view objects, especially human artifacts, as the first cosmic creations and the building blocks from which the natural world has been shaped. In these constructional cosmologies, spears became the stings of wasps, hammocks became spiderwebs, stools became the buttocks of human beings. A view so antithetical to Western thought offers a refreshing perspective on the place and role of objects in human social life—one that has remained under-studied in Amazonian anthropology. In this book, ten scholars re-introduce objects to contemporary studies of animism in order to explore how various peoples envision the lives of material objects: the occult, or extraordinary, lives of “things,” whose personas are normally not visible to lay people. Combining linguistic, ethnological, and historical perspectives, the contributors draw on a wealth of information gathered from ten Amerindian peoples belonging to seven different linguistic families to identify the basic tenets of what might be called a native Amazonian theory of materiality and personhood. They consider which objects have subjective dimensions and how they are manifested, focusing on three domains regarding Amazonian conceptions of things: the subjective life of objects, considering which things have a subjective dimension; the social life of things, seeing the diverse ways in which human beings and things relate as subjectivities; and the historical life of things, recognizing the fact that some things have value as ritual objects or heirlooms. These chapters demonstrate how native Amazonian peoples view animals, plants, and things as “subjectivities” possessing agency, intentionality, and consciousness, as well as a composite anatomy. They also show how materiality is intimately linked to notions of personhood, with artifacts classified as natural or divine creations and living beings viewed as cultural or constructed. The Occult Life of Things offers original insights into these elaborate native ontologies as it breaks new ground in Amazonian studies.