Alberto Cossu's ethnographic research on the MACAO centre in Italy radiates out to questions about what it means to be a modern artist, and how much autonomy is left to the artist in a globalized and politicised world. "Autonomous Art Institutions" provides a unique perspective on the political engagement of artists in order to investigate the reconfiguration of contemporary art practices as they dissolve in social and economic processes. The book provides insight into the making of a radical art institution across seven years of activity, showing how social, cultural and economic elements are appropriated and repurposed by artists in the process. Based on years of sociological research as well as direct involvement of the author in the artistic practices, the book illuminates the spark of society-to-come by examining the doings of artists as they attempt to disrupt the ‘creative city’.

Art has been an umbrella term for poetry; music, dance, sculpture painting, and architecture since the end of the eighteenth century, when the bourgeoisie were establishing their hegemony over culture and politics in Germany, labor was becoming more clearly divided, and religion was losing its unifying force. Art became a broad and separate entity as the expectations and experience of it changed. The Institutions of Art concentrates on German and French literature in illustrating the formation of aesthetic autonomy and the divergence between high and popular culture. Peter B_rger builds on his earlier Theory of the Avant-Garde (1984), pushing further into key theoretical questions about art and society. Christa B_rger extends the critique to the history of the novel, focusing on Goethe and Kleist. Looking backward to feudalism and forward to our century, the authors show how the function of art has changed along with the criteria for its production and evaluation.

Every politics is an aesthetic. If necropolitics is the (accelerated) politics of what is usually referred to as the ‘apolitical age’, what are its manoeuvres, temporalities, intensities, textures, and tipping points? Bypassing revelatory and reconstructionist approaches – the tendency of which is to show that a particular site or practice is necropolitical by bringing its genealogy into evidence – this collection of essays by artist-philosophers and theorist curators articulates the pre-perceptual working of necropolitics through a focus on the senses, assignments of energy, attitudes, cognitive processes, and discursive frameworks. Drawing on different yet complementary methodologies (visual, performance, affect, and network analysis; historiography and ethnography), the contributors analyse cultural fetishes, taboos, sensorial and relational processes anchored in everyday practices, or cued by specific artworks. By mapping the necropolitics’ affective cartography, they expand the concept beyond its teleological, anthropocentric, and reductive horizon of ‘making and letting die’ to include posthuman and posthumous actants, effectively arguing for the necropolitics’ transformatory, political potential.

This ground-breaking new history of modern art explores the relationship between art and knowledge from the beginning of the twentieth century to the present day. Each chapter examines artistic responses to a particular discipline of knowledge, from quantum theory and theosophy to cybernetics and ethnic futurisms. The authors argue that art’s incursion into other intellectual disciplines is a defining characteristic of both modernism and postmodernism. Throughout, the volume poses a series of larger questions: is art a source of knowledge? If so, what kind of knowledge? And, ultimately, can it contribute to our understanding of the world in ways that thinkers from other fields should take seriously?

Since the late nineteenth century, art museums have played crucial social, political, and economic roles throughout Latin America because of the ways that they structure representation. By means of their architecture, collections, exhibitions, and curatorial practices, Latin American art museums have crafted representations of communities, including nation states, and promoted particular group ideologies. This collection of essays, arranged in thematic sections, will examine the varying and complex functions of art museums in Latin America: as nation-building institutions and instruments of state cultural politics; as foci for the promotion of Latin American modernities and modernisms; as sites of mediation between local and international, private and public interests; as organizations that negotiate cultural construction within the Latin American diaspora and shape constructs of Latin America and its nations; and as venues for the contestation of elitist and Eurocentric notions of culture and the realization of cultural diversity rooted in multiethnic environments.

If, as Walter Benjamin claimed, "it is the function of artistic form.to make historical content into a philosophical truth" then it is the function of criticism to recover and to complete that truth. Never has this been more necessary or more difficult than with respect to contemporary art. Contemporary art is a point of condensation of a vast array of social and historical forces, economic and political forms and technologies of image production. Contemporary art expresses this condition, Osborne maintains, through its distinctively postconceptual form. These essays-extending the scope and arguments of Osborne's Anywhere or Not at All: Philosophy of Contemporary Art-move from philosophical consideration of the changing temporal conditions of capitalist modernity, via problems of formalism, the politics of art and the changing shape of art institutions, to interpretation and analysis of particular works by Akram Zataari, Xavier Le Roy and Ilya Kabakov, and the postconceptual situation of a crisis-ridden New Music.

Immanuel Kant’s Critique of Judgment, Thierry de Duve argues in the first volume of Aesthetics at Large, is as relevant to the appreciation of art today as it was to the enjoyment of beautiful nature in 1790. Going against the grain of all aesthetic theories situated in the Hegelian tradition, this provocative thesis, which already guided de Duve’s groundbreaking book Kant After Duchamp (1996), is here pursued in order to demonstrate that far from confining aesthetics to a stifling formalism isolated from all worldly concerns, Kant’s guidance urgently opens the understanding of art onto ethics and politics. Central to de Duve’s re-reading of the Critique of Judgment is Kant’s idea of sensus communis, ultimately interpreted as the mere yet necessary idea that human beings are capable of living in peace with one another. De Duve pushes Kant’s skepticism to its limits by submitting the idea of sensus communis to various tests leading to questions such as: Do artists speak on behalf of all of us? Is art the transcendental ground of democracy? Or, Was Adorno right when he claimed that no poetry could be written after Auschwitz? Loaded with de Duve’s trademark blend of wit and erudition and written without jargon, these essays radically renew current approaches to some of the most burning issues raised by modern and contemporary art. They are indispensable reading for anyone with a deep interest in art, art history, or philosophical aesthetics.