Conducting the first comprehensive study of films that do not move, Justin Remes challenges the primacy of motion in cinema and tests the theoretical limits of film aesthetics and representation. Reading experimental films such as Andy Warhol's Empire (1964), the Fluxus work Disappearing Music for Face (1965), Michael Snow's So Is This (1982), and Derek Jarman's Blue (1993), he shows how motionless films defiantly showcase the static while collapsing the boundaries between cinema, photography, painting, and literature. Analyzing four categories of static film--furniture films, designed to be viewed partially or distractedly; protracted films, which use extremely slow motion to impress stasis; textual films, which foreground the static display of letters and written words; and monochrome films, which display a field of monochrome color as their image--Remes maps the interrelations between movement, stillness, and duration and their complication of cinema's conventional function and effects. Arguing all films unfold in time, he suggests duration is more fundamental to cinema than motion, initiating fresh inquiries into film's manipulation of temporality, from rigidly structured works to those with more ambiguous and open-ended frameworks. Remes's discussion integrates the writings of Roland Barthes, Gilles Deleuze, Tom Gunning, Rudolf Arnheim, Raymond Bellour, and Noel Carroll and will appeal to students of film theory, experimental cinema, intermedia studies, and aesthetics.

Grootenboer considers painting as a form of thinking in itself, rather than a subject of philosophical and interpretive thought. While the philosophical dimension of painting has long been discussed, a clear case for painting as a form of visual thinking has yet to be made. Traditionally, vanitas still life paintings are considered to raise ontological issues while landscapes direct the mind toward introspection. Grootenboer moves beyond these considerations to focus on what remains unspoken in painting, the implicit and inexpressible that manifests in a quality she calls pensiveness. Different from self-aware or actively desiring images, pensive images are speculative, pointing beyond interpretation. An alternative pictorial category, pensive images stir us away from interpretation and toward a state of suspension where thinking through and with the image can start. In fluid prose, Grootenboer explores various modalities of visual thinking— as the location where thought should be found, as a refuge enabling reflection, and as an encounter that provokes thought. Through these considerations, she demonstrates that artworks serve as models for thought as much as they act as instruments through which thinking can take place. Starting from the premise that painting is itself a type of thinking, The Pensive Image argues that art is capable of forming thoughts and shaping concepts in visual terms.

A refreshing critique that offers a new paradigm for film studies.

Susan Sontag meets Hanif Abdurraqib in this fascinating exploration of the unexpected connections between how we consume images and the insidious nature of Fascism. Images come at us quickly, often without context. A photograph of Syrian children suffering in the wake of a chemical attack segues into a stranger’s pristine Instagram selfie. Before we can react to either, a new meme induces a laugh and a share. While such constant give and take might seem innocent, even entertaining, this barrage of content numbs our ability to examine critically how the world, broken down into images, affects us. Images without context isolate us, turning everything we experience into mere transactions. It is exactly this alienation that leaves us vulnerable to fascism—a reactionary politics that is destroying not only our lives and our nations, but also the planet’s very ability to sustain human civilization. Who gets to control the media we consume? Can we intervene, or at least mitigate the influence of constant content? Mixing personal anecdotes with historical and political criticism, Image Control explores art, social media, photography, and other visual mediums to understand how our culture and our actions are manipulated, all the while building toward the idea that if fascism emerges as aesthetics, then so too can anti-fascism. Learning how to ethically engage with the world around us is the first line of defense we have against the forces threatening to tear that world apart.

Aesthetic Order challenges contemporary theories of aesthetics, offering the idea of beauty as quantitative yet different from the traditional discursive order. It will be of importance to all interested in aesthetic theory.