Japanese animation has been given fulsome academic commentary in recent years. However, there is arguably a need for a more philosophically consistent and theoretically integrated engagement. While this book covers the key thinkers of contemporary aesthetic theory, it aims to reground reflection on anime within the aesthetics of R.G. Collingwood.

At publication date, a free ebook version of this title will be available through Luminos, University of California Press's Open Access publishing program. Visit www.luminosoa.org to learn more. In this beautifully written and deeply researched study, Hannah Frank provides an original way to understand American animated cartoons from the Golden Age of animation (1920–1960). In the pre-digital age of the twentieth century, the making of cartoons was mechanized and standardized: thousands of drawings were inked and painted onto individual transparent celluloid sheets (called “cels”) and then photographed in succession, a labor-intensive process that was divided across scores of artists and technicians. In order to see the art, labor, and technology of cel animation, Frank slows cartoons down to look frame by frame, finding hitherto unseen aspects of the animated image. What emerges is both a methodology and a highly original account of an art formed on the assembly line.

This book presents interdisciplinary research on the aesthetics of perfection and imperfection. Broadening this growing field, it connects the aesthetics of imperfection with issues in areas including philosophy, music, literature, urban environment, architecture, art theory, and cultural studies. The contributors to this volume argue that imperfection has value in being open and inclusive. The aesthetics of imperfection is typified by organic, unpolished production and the avoidance of perfect finish, instead representing living and natural change, and opposing the consumerist concern with the flawless and pristine. The chapters are divided into seven thematic sections. After the first section, on imperfection across the arts and culture, the next three parts are on imperfection in the arts of music, visual and theatrical arts, and literature. The second half of this book then moves to categories in everyday life and branches this further into body, self, and the person, and urban environments. Together, the chapters promote a positive ethos of imperfection that furthers individual and social engagement and supports creativity over mere passivity. Imperfectionist Aesthetics in Art and Everyday Life will appeal to a broad range of scholars and advanced students working in philosophical aesthetics, literature, music, urban environment, architecture, art theory, and cultural studies.

This concise yet comprehensive introduction to the discipline of western aesthetical philosophy is focused directly on the central questions of aesthetics. Fenner arranges his analysis around four general themes—Experiences, Objects and Events, Meaning, and Judgment—that progress from issues of everyday experience to subjects of greater subtlety. Within these broader themes, Fenner explores such issues as The Aesthetic Attitude, Defining Art, and Reviewing Art Criticism. Although a historical organization is employed wherever a particular movement unfolds from earlier movements, the text's main organization is not motivated by an academic or historical treatment of the various topics. Instead, the topics themselves are of primary concern, in such a way that readers will come away with a complete overview of the canon of this highly significant area of western philosophy.

Recent decades have seen the rise of a global beauty boom, with profound effects on perceptions of bodies worldwide. Against this background, Beauty and the Norm assembles ethnographic and conceptual approaches from a variety of disciplines and across the globe to debate standardization in bodily appearance. Its contributions range from empirical research to exploratory conversations between scholars and personal reflections. Bridging hitherto separate debates in critical beauty studies, cultural anthropology, sociology, the history of science, disability studies, gender studies, and critical race studies, this volume reflects upon the gendered, classed, and racialized body, normative regimes of representation, and the global beauty economy.

In Dr. Faustus, Christopher Marlowe wrote a profoundly religious drama despite the theater's newfound secularism and his own reputation for anti-Christian irreverence. The Aesthetics of Antichrist explores this apparent paradox by suggesting that, long before Marlowe, Christian drama and ritual performance had reveled in staging the collapse of Christianity into its historical opponents—paganism, Judaism, worldliness, heresy. By embracing this tradition, Marlowe's work would at once demonstrate the theatricality inhering in Christian worship and, unexpectedly, resacralize the commercial theater. The Antichrist myth in particular tells of an impostor turned prophet: performing Christ's life, he reduces the godhead to a special effect yet in so doing foretells the real second coming. Medieval audiences, as well as Marlowe's, could evidently enjoy the constant confusion between true Christianity and its empty look-alikes for that very reason: mimetic degradation anticipated some final, as yet deferred revelation. Mere theater was a necessary prelude to redemption. The versions of the myth we find in Marlowe and earlier drama actually approximate, John Parker argues, a premodern theory of the redemptive effect of dramatic representation itself. Crossing the divide between medieval and Renaissance theater while drawing heavily on New Testament scholarship, Patristics, and research into the apocrypha, The Aesthetics of Antichrist proposes a wholesale rereading of pre-Shakespearean drama.