Radical Intimacy in Contemporary Art focuses on practices that operate at the edges of sexuality and its socially sanctioned expressions. Using psychoanalysis and object-oriented feminism, Keren Moscovitch focuses on the work of several contemporary, provocative artists to initiate a dialogue on the role of intimacy in challenging and reimagining ideology. Moscovitch suggests that intimacy has played an under-appreciated role in the shifting of social and political consciousness. She explores the work of Leigh Ledare, Genesis P-Orridge, Ellen Jong, Barbara DeGenevieve, Joseph Maida and Lorraine O'Grady, who, through their radical practices, engage in such consciousness shifting in elegant, surprising, and provocative ways. Guided by the feminist psychoanalytic canon of Julia Kristeva throughout, as well as being informed by the philosophy of Luce Irigaray and the critical theory of Judith Butler, Moscovitch situates these artists in the emerging lineage of feminist new materialism. She argues that the instability of intimacy leads to radical and performative objecthood in their work that acts as a powerful expression of revolt. Through this line of argumentation, Moscovitch joins a growing group of philosophers exploring object-oriented theories and practices as a new language for a new era. In this era, the hegemony of subjectivity has been toppled, and a new world of human ontology is built creatively, expressively and in the spirit of revolt.

Radical Intimacy in Contemporary Art focuses on practices that operate at the edges of sexuality and its socially sanctioned expressions. Using psychoanalysis and object-oriented feminism, Keren Moscovitch focuses on the work of several contemporary, provocative artists to initiate a dialogue on the role of intimacy in challenging and reimagining ideology. Moscovitch suggests that intimacy has played an under-appreciated role in the shifting of social and political consciousness. She explores the work of Leigh Ledare, Genesis P-Orridge, Ellen Jong, Barbara DeGenevieve, Joseph Maida and Lorraine O'Grady, who, through their radical practices, engage in such consciousness shifting in elegant, surprising, and provocative ways. Guided by the feminist psychoanalytic canon of Julia Kristeva throughout, as well as being informed by the philosophy of Luce Irigaray and the critical theory of Judith Butler, Moscovitch situates these artists in the emerging lineage of feminist new materialism. She argues that the instability of intimacy leads to radical and performative objecthood in their work that acts as a powerful expression of revolt. Through this line of argumentation, Moscovitch joins a growing group of philosophers exploring object-oriented theories and practices as a new language for a new era. In this era, the hegemony of subjectivity has been toppled, and a new world of human ontology is built creatively, expressively and in the spirit of revolt.

Since the time she was so desperate she had to pee on the street and noticed the patterns and light caught in her urination, Jong has captured her tracks through New York, Miami, Shanghai, Mexico, the countryside and seaside, under moonlight and opposite sunset. These images, exhibited at numerous galleries, capture not only Jong's rebellious exuberance, but also offer a comment on what constitutes the personal and the political. Pees on Earth is a statement about the ownership of self, of sensuality, of humanity, and of womanhood - all expressed with beauty and humour.

Radical Aesthetics and Modern Black Nationalism explores the long-overlooked links between black nationalist activism and the renaissance of artistic experimentation emerging from recent African American literature, visual art, and film. GerShun Avilez charts a new genealogy of contemporary African American artistic production that illuminates how questions of gender and sexuality guided artistic experimentation in the Black Arts Movement from the mid-1960s to the mid-1970s. As Avilez shows, the artistic production of the Black Arts era provides a set of critical methodologies and paradigms rooted in the disidentification with black nationalist discourses. Avilez's close readings study how this emerging subjectivity, termed aesthetic radicalism, critiqued nationalist rhetoric in the past. It also continues to offer novel means for expressing black intimacy and embodiment via experimental works of art and innovative artistic methods. A bold addition to an advancing field, Radical Aesthetics and Modern Black Nationalism rewrites recent black cultural production even as it uncovers unexpected ways of locating black radicalism.

This dynamic Research Handbook explores key perspectives, topics and methodologies used to understand housing, the home and society. Pairing social theory with a broad range of case studies from the Global North and South, it offers a unique insight into the field.

Fascination with quotidian experience in modern art, literature, and philosophy promotes ecstatic forms of reflection on the very structure of the everyday world. Gosetti-Ferencei examines the ways in which modern art and literature enable a study of how we experience quotidian life. She shows that modernism, while exhibiting many strands of development, can be understood by investigating how its attentions to perception and expectation, to the common quality of things, or to childhood play gives way to experiences of ecstasis&—the stepping outside of the ordinary familiarity of the world. While phenomenology grounds this study (through Husserl, Heidegger, Merleau-Ponty, and Bachelard), what makes this book more than a treatise on phenomenological aesthetics is the way in which modernity itself is examined in its relation to the quotidian. Through the works of artists and writers such as Benjamin, C&ézanne, Frost, Klee, Newman, Pollock, Ponge, Proust, Rilke, Robbe-Grillet, Rothko, Sartre, and Twombly, the world of quotidian life can be seen to harbor a latent ecstasis. The breakdown of the quotidian through and after modernism then becomes an urgent question for understanding art and literature in its capacity to further human experience, and it points to the limits of phenomenological explications of the everyday.