How do you paint a figure who is fully human and fully divine? How do you paint Christ? Strangeness and Recognition takes a fresh look at well-known Renaissance paintings of Christ and shows how surprising and deeply 'strange' they can be. This book brings an imaginative and affective theological perspective to the viewing experience as it explores the twin roles played by 'strangeness' and 'recognition' in responding to the challenge of creating and relating to images of Christ. By confounding expectations and defamiliarising subject matter, the ambiguity and mystery of these paintings disturbs viewers' expectations and reconnects them with the extraordinary mystery of the Incarnation. While neither words nor images can fully describe God, through a questioning, challenging dialogue with paintings, whose visual language disrupts itself, viewers can be brought to the limits of their own understanding and can enter into transformative and personlike relationships with paintings. These personal exchanges lead through estrangement to the rediscovery of the familiar within the strange and the renewed within the familiar, and to the ultimately unspeakable, unpaintable, mystery of the Incarnation. Drawing on a diverse range of theologians, philosophers, art historians and art theorists, and building on her own earlier work, Chloe Reddaway shows the theological potential of Christian images, even when they are far removed from their original contexts. A major contribution to the emerging field of visual theology, this book will appeal to scholars of theology and art history alike, as well as to the museum-going public.

The figure of the stranger is in serious need of revision, as is our understanding of the society against which the stranger is projected. Under conditions of globalization, inside/outside markers have been eroded and conventional indicators of 'we-ness' are no longer reliable. We now live in a generalized state of strangeness, one consequence of globalization: we no longer know where our community ends and another one begins. In such circumstances it is often the case that neighbours are the nearest strangers. Strangeness occurs when global consciousness outstrips global connectivity and this means that we need to rethink some core elements of globalization theory. Under conditions of strangeness the stranger is a 'here today, gone tomorrow' figure. This book identifies the cosmopolitan stranger as the most significant contemporary figure of the stranger, one adept at negotiating the 'confined spaces' of globalization in order to promote new forms of social solidarity and connect with distant others.

Literary critics have traditionally suggested that the invention of photography led to the rise of the realist novel, which is believed to imitate the detail and accuracy of the photographic image. Instead, says Stuart Burrows, photography's influence on American fiction had less to do with any formal similarity between the two media than with the capacity of photography to render American identity and history homogeneous and reproducible. The camera, according to Burrows, provoked a representational crisis, one broadly modernist in character. Since the photograph is not only a copy of its subject but a physical product of it, the camera can be seen as actually challenging mimetic or realistic theories of representation, which depend on a recognizable gap between original and reproduction. Burrows argues for the centrality of photography to a set of writers commonly thought of as hostile to the camera-including Nathaniel Hawthorne, Henry James, William Faulkner, and Zora Neale Hurston. The photographic metaphors and allusions to the medium that appear throughout these writers' work demonstrate the ways in which one representational form actually influences another--by changing how artists conceive of identity, history, and art itself. A Familiar Strangeness thus challenges the notion of an absolute break between nineteenth-century realism and twentieth-century modernism, a break that typically centers precisely on the two movements' supposedly differing relation to the camera. Just as modernist fiction interrupts and questions the link between visuality and knowledge, so American realist fiction can be understood as making the world less knowable precisely by making it more visible.

What do stories of nature tell us about the social or ethical purposes of solitude? And what do stories of solitude reveal of the "character" of nonhuman nature? Dramas of Solitude brings the insights of narrative theory to bear upon the genre of nature writing, to explore the social or ethical purposes of solitude in stories of retreat in nature. Through discussions of texts by Henry D. Thoreau, John C. Van Dyke, Wendell Berry, and student writers, among others, this book complicates social views of literacy with depictions of a solitude held in dynamic relation to a not-only-human community. It will inform the efforts of literary critics and writing teachers alike who hope to reintegrate English studies upon ecological terms.

Facial recognition software has improved by leaps and bounds over the past few decades, with error rates decreasing significantly within the past ten years. Though this is true, conditions such as poor lighting, obstructions, and profile-only angles have continued to persist in preventing wholly accurate readings. Face Recognition in Adverse Conditions examines how the field of facial recognition takes these adverse conditions into account when designing more effective applications by discussing facial recognition under real world PIE variations, current applications, and the future of the field of facial recognition research. The work is intended for academics, engineers, and researchers specializing in the field of facial recognition.

How can pictures help people to relate to God, and what can historical Christian images offer the viewer today? A compelling theological encounter between Renaissance frescoes and the modern viewer. Transformations in Persons and Paint looks at images from the viewer's position, standing in a series of Florentine chapels, surrounded by frescoes, and discovering their powerful capacity to communicate what it means to live in a post-Resurrection world. Proving that there is still plenty to say about works by Giotto, Taddeo Gaddi, Masolino, Masaccio, Fra Angelico, and Ghirlandaio, this book uncovers previously overlooked theological content, and demonstrates the rewards of attentive interaction between a modern viewer and historical images. Within the growing body of work on theology and the arts, this is a rare example of what can happen when a theological gaze is turned towards some of the classics in the canon of Christian art, while speaking directly to the modern viewer. Chloe Reddaway offers a new model of theological viewing, inhabiting both period and modern perspectives, and reinvigorating our understanding of the incarnational nature of Christian art by taking account of the particular physicality of images, especially as it is experienced through sacred space within and around them. Through close and imaginative encounters with images, a series of critical-devotional interpretations transforms beautiful artefacts into living explorations of the Incarnation and its consequences, the transformation and transfiguration that it enables, the particularity and interconnectedness of the created world, the generative capacity of liminal and (apparently) empty spaces, and the nature of vocation and conformity to Christ.