Leading social critic Carol Becker offers a timely analysis of the nature of art and its role in politics and society. Completed just before the September 11, 2001 World Trade Center catastrophe, this book is remarkably prescient of the new concerns that have now become foremost in our thoughts since the attack. Becker raises the question of the place of art and the function of public intellectuals in a society desperately in need of creativity and leadership. Visit our website for sample chapters!

We live in a world full of shiny distractions, faced with an onslaught of viral media constantly competing for our attention and demanding our affections. These ever-present visual “spectacles” can quickly erode our hearts, making it more difficult than ever to walk through life actively treasuring that which is most important and yet invisible: Jesus Christ. In a journalistic style, Tony Reinke shows us just how distracting these spectacles in our lives have become and calls us to ask critical questions about what we’re focusing on. The book offers us practical steps to redirect our gaze away from the addictive eye candy of the world and onto the Ultimate Spectacle—leading to the joy and rest our souls crave.

First published in 1967, Guy Debord’s stinging revolutionary critique ofcontemporary society, The Society of the Spectacle has since acquired acult status. Credited by many as being the inspiration for the ideasgenerated by the events of May 1968 in France, Debord’s pitiless attackon commodity fetishism and its incrustation in the practices of everydaylife continues to burn brightly in today’s age of satellite televisionand the soundbite. In Comments on the Society of the Spectacle, publishedtwenty years later, Debord returned to the themes of his previousanalysis and demonstrated how they were all the more relevant in aperiod when the “integrated spectacle” was dominant. Resolutely refusingto be reconciled to the system, Debord trenchantly slices through thedoxa and mystification offered tip by journalists and pundits to showhow aspects of reality as diverse as terrorism and the environment, theMafia and the media, were caught up in the logic of the spectacularsociety. Pointing the finger clearly at those who benefit from the logicof domination, Debord’s Comments convey the revolutionary impulse atthe heart of situationism.

This is the first serious intellectual biography of Guy Debord, prime mover of the Situationist International (1957-1972) and author of The Society of the Spectacle, perhaps the seminal book of May 1968 in France. Anselm Jappe rejects recent attempts to set Debord up as a "postmodern" icon, arguing that he was a social theorist in the Hegelian-Marxist tradition—not a precursor of Jean Baudrillard but an heir of the young Georg Lukács of History and Class Consciousness (1923). Neither hagiographical nor sectarian, Guy Debord places its subject squarely in his historical context: the politicizing Letterist and Situationist "anti-artists" who, in the European aftermath of World War II, sought to criticize and transcend the Surrealist legacy. The book offers a lively, critical, and unusually reliable account of Debord's "last avant-garde" on its way from radical bohemianism to revolutionary theory. Jappe also discusses Debord's films, which are largely inaccessible at present. This English language edition of the book has been revised by the author and features an updated critical bibliography of Debord and the Situationists.

A dazzling exploration of the seduction of violence and spectacle in politics, culture, entertainment and everyday life

This searing critique of participatory art—from its development to its political ambitions—is “an essential title for contemporary art history scholars and students as well as anyone who has . . . thought, ‘Now that’s art!’ or ‘That’s art?’” (Library Journal) Since the 1990s, critics and curators have broadly accepted the notion that participatory art is the ultimate political art: that by encouraging an audience to take part an artist can promote new emancipatory social relations. Around the world, the champions of this form of expression are numerous, ranging from art historians such as Grant Kester, curators such as Nicolas Bourriaud and Nato Thompson, to performance theorists such as Shannon Jackson. Artificial Hells is the first historical and theoretical overview of socially engaged participatory art, known in the US as “social practice.” Claire Bishop follows the trajectory of twentieth-century art and examines key moments in the development of a participatory aesthetic. This itinerary takes in Futurism and Dada; the Situationist International; Happenings in Eastern Europe, Argentina and Paris; the 1970s Community Arts Movement; and the Artists Placement Group. It concludes with a discussion of long-term educational projects by contemporary artists such as Thomas Hirschhorn, Tania Bruguera, Pawel Althamer and Paul Chan. Since her controversial essay in Artforum in 2006, Claire Bishop has been one of the few to challenge the political and aesthetic ambitions of participatory art. In Artificial Hells, she not only scrutinizes the emancipatory claims made for these projects, but also provides an alternative to the ethical (rather than artistic) criteria invited by such artworks. Artificial Hells calls for a less prescriptive approach to art and politics, and for more compelling, troubling, and bolder forms of participatory art and criticism.

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