"The four essays in this volume constitute Derrida's most explicit and sustained reflection on the art work as pictorial artifact, a reflection partly by way of philosophical aesthetics (Kant, Heidegger), partly by way of a commentary on art works and art scholarship (Van Gogh, Adami, Titus-Carmel). The illustrations are excellent, and the translators, who clearly see their work as both a rendering and a transformation, add yet another dimension to this richly layered composition. Indispensable to collections emphasizing art criticism and aesthetics."—Alexander Gelley, Library Journal

Always fascinated in his poetry by the nature of color and light and the power of the image, Bonnefoy continues to pursue these themes in his discussion of the lure and truth of representation. He sees the painter as a poet whose language is visual, and he seeks to find out what visual artists can teach those who work with words.

How the philosophy of Giambattista Vico was influenced by eighteenth-century Neopolitan painting Can painting transform philosophy? In Inventing Falsehood, Making Truth, Malcolm Bull looks at Neapolitan art around 1700 through the eyes of the philosopher Giambattista Vico. Surrounded by extravagant examples of late Baroque painting by artists like Luca Giordano and Francesco Solimena, Vico concluded that human truth was a product of the imagination. Truth was not something that could be observed: instead, it was something made in the way that paintings were made--through the exercise of fantasy. Juxtaposing paintings and texts, Bull presents the masterpieces of late Baroque painting in early eighteenth-century Naples from an entirely new perspective. Revealing the close connections between the arguments of the philosophers and the arguments of the painters, he shows how Vico drew on both in his influential philosophy of history, The New Science. Bull suggests that painting can serve not just as an illustration for philosophical arguments, but also as the model for them--that painting itself has sometimes been a form of epistemological experiment, and that, perhaps surprisingly, the Neapolitan Baroque may have been one of the routes through which modern consciousness was formed.

"Through poetry and art, [this book] tells the story of hundreds of artists and volunteers who turned boarded up windows into works of art with messages of hope, healing and unity"--

Few philosophers held greater fascination for Jacques Derrida than Martin Heidegger, and in this book we get an extended look at Derrida’s first real encounters with him. Delivered over nine sessions in 1964 and 1965 at the École Normale Supérieure, these lectures offer a glimpse of the young Derrida first coming to terms with the German philosopher and his magnum opus, Being and Time. They provide not only crucial insight into the gestation of some of Derrida’s primary conceptual concerns—indeed, it is here that he first uses, with some hesitation, the word “deconstruction”—but an analysis of Being and Time that is of extraordinary value to readers of Heidegger or anyone interested in modern philosophy. Derrida performs an almost surgical reading of the notoriously difficult text, marrying pedagogical clarity with patient rigor and acting as a lucid guide through the thickets of Heidegger’s prose. At this time in intellectual history, Heidegger was still somewhat unfamiliar to French readers, and Being and Time had only been partially translated into French. Here Derrida mostly uses his own translations, giving his own reading of Heidegger that directly challenges the French existential reception initiated earlier by Sartre. He focuses especially on Heidegger’s Destruktion (which Derrida would translate both into “solicitation” and “deconstruction”) of the history of ontology, and indeed of ontology as such, concentrating on passages that call for a rethinking of the place of history in the question of being, and developing a radical account of the place of metaphoricity in Heidegger’s thinking. This is a rare window onto Derrida’s formative years, and in it we can already see the philosopher we’ve come to recognize—one characterized by a bravura of exegesis and an inventiveness of thought that are particularly and singularly his.

Liam is the boy, lying in the hospital, in grave condition, a bullet lodged in his head. Otto is his father, a commercial artist whose marriage has collapsed in the wake of the disaster. Paul Griner’s brave novel taps directly into the vein of a uniquely American tragedy: the school shooting. We know these grotesque and sorrowful events too well. Thankfully, the characters in this drama are finely drawn human beings—those who gain our empathy, those who commit the unspeakable acts, and those conspiracy fanatics who launch a concerted campaign to convince the world that the shooting was a hoax. The Book of Otto and Liam is a suspenseful, edge-of-your-seat read and, at the same time, it is a meditation on the forms evil can take, from the irredeemable act of the shooter himself, to the anger and devastation it causes in the victims’ families. Griner has managed to make an amazing, incredibly powerful book, one that is like no other.

The monochrome—a single-color work of art—is highly ambiguous. For some it epitomizes purity and is art reduced to its essence. For others it is just a stunt, the proverbial emperor’s new clothes. Why are monochrome works both so admired and such an easy target of scorn? Why does a monochrome look so simple and yet is so challenging to comprehend? And what is it that drives artists to create such works? In this illuminating book, Simon Morley unpacks the meanings of the monochrome as it has developed internationally over the twentieth century to today. In doing so, he also explores how artists have understood what they make, how critics variously interpret it, and how art is encountered by viewers.