Tracing the connections—both visual and philosophical—between new media art and classical Islamic art. In both classical Islamic art and contemporary new media art, one point can unfold to reveal an entire universe. A fourteenth-century dome decorated with geometric complexity and a new media work that shapes a dome from programmed beams of light: both can inspire feelings of immersion and transcendence. In Enfoldment and Infinity, Laura Marks traces the strong similarities, visual and philosophical, between these two kinds of art. Her argument is more than metaphorical; she shows that the “Islamic” quality of modern and new media art is a latent, deeply enfolded, historical inheritance from Islamic art and thought. Marks proposes an aesthetics of unfolding and enfolding in which image, information, and the infinite interact: image is an interface to information, and information (such as computer code or the words of the Qur'an) is an interface to the infinite. After demonstrating historically how Islamic aesthetics traveled into Western art, Marks draws explicit parallels between works of classical Islamic art and new media art, describing texts that burst into image, lines that multiply to form fractal spaces, “nonorganic life” in carpets and algorithms, and other shared concepts and images. Islamic philosophy, she suggests, can offer fruitful ways of understanding contemporary art.

"Admirably researched, beautifully documented, and written with dedicated passion, Enfoldment and Infinity convincingly demonstrates the deep continuities between ancient Islamic art and new media art. With this book, Laura Marks makes an original and important contribution to understanding the aesthetics of contemporary media culture and its hidden Islamic genealogies."P̮atricia Pisters, University of Amsterdam.

In The Fold, Laura U. Marks offers a practical philosophy and aesthetic theory for living in an infinitely connected cosmos. Drawing on the theories of Leibniz, Glissant, Deleuze, and theoretical physicist David Bohm—who each conceive of the universe as being folded in on itself in myriad ways—Marks contends that the folds of the cosmos are entirely constituted of living beings. From humans to sandwiches to software to stars, every entity is alive and occupies its own private enclosure inside the cosmos. Through analyses of fiction, documentary, and experimental movies, interactive media, and everyday situations, Marks outlines embodied methods for detecting and augmenting the connections between each living entity and the cosmos. She shows that by affectively mediating with the ever-shifting folded relations within the cosmos, it is possible to build “soul-assemblages” that challenge information capitalism, colonialism, and other power structures and develop new connections with the infinite. With this guide for living within the enfolded and unfolding cosmos, Marks teaches readers to richly apprehend the world and to trace the processes of becoming that are immanent within the fold.

Mystical Theology and Platonism in the Time of Cusanus engages with the history of mystical theology and Neoplatonic philosophy through the lens of the 15th century philosopher and theologian, Nicholas of Cusa. The volume comprises nineteen essays that break down the barriers between medieval and Renaissance studies, reinterpreting Cusanus’ place in the history of thought by exploring the archive that informed his thinking, while also interrogating his works by exploring them from the standpoint of their later reception by modern philosophers and theologians. The volume also offers tribute to the career of Donald F. Duclow, a leading scholar in the field of Cusanus studies in particular and of the history of mystical theology and Neoplatonic philosophy more generally.

Following a previous international conference at the Sapientia Hungarian University of Transylvania in Cluj-Napoca, Romania, and the subsequent publication of a volume of studies with the title Film in the Post-Media Age (Cambridge Scholars Publishing, 2012), which insisted, citing the words of Jacques Rancière, that the ecosystem of contemporary moving images should be understood not as a unified digital environment, but as a highly diversified, “multisensory milieu,” another conference was organised, focusing this time directly on the “multisensory” nature of moving images. Pairing the keywords “cinema” and “sensation”, an invitation was extended for presentations offering a closer examination of the sensual aspects of moving images in order to identify and map out at least some of the possible new directions perceived as taking shape as “sensuous” film studies. The questions contributors addressed included: What kind of paradigms, authors, and styles can be identified in the practice of a cinema exploring the palpable presence of bodies in film history? How can sensory, audiovisual perception and cognitive knowledge be connected when watching moving images? What does the experience of so-called haptic images entail in film and video art? How does an emphasis on sensations and the body relate to representations of social issues and cultural difference? How are representations of other arts in films, or the filmic image appearing as a painterly tableau perceived? How can new images incorporate a sensation of “old” images? What is the difference between haptic images and “hyper” cinema in the form of 3D movies? How can the new naturalistic trends in contemporary cinema be interpreted? What kind of sensual forms are devised for what is unrepresentable or impalpable? The conference took place between the 25th and 27th of May 2012, with the title The Cinema of Sensations, and attracted researchers from all over the world for what turned out to be three days of presentations on extremely varied subjects and lively discussions conducted in a memorably cheerful atmosphere. The present volume is the palpable outcome of these debates, and publishes a selection of articles that have been written for, or after, this conference.

Canada has seen the study of Islamic art and archeology grow steadily over the last five decades, with growth in research and teaching across numerous Canadian universities as well as important collections of Islamic art and archaeological materials, most notably at the Royal Ontario Museum and the Aga Khan Museum. Made for the Eye of One Who Sees uncovers the contributions of scholars and museum curators at Canadian institutions to current scholarship on Islamic art. Employing a wide range of approaches and theoretical perspectives, contributors cover topics from across the Islamic world dating from the eighth century to the present. Subjects include the iconography of architectural design and decoration, the role of Qur’anic inscriptions, the representation of symbolic animals in sculpture, and the interpretation of Persian manuscript painting. The book also juxtaposes modern and contemporary worlds, providing insightful reflections on the early history of the Islamic collections at the Royal Ontario Museum, Matisse’s creative encounter with Byzantine and Islamic visual culture, and the ongoing dialogue between new media and the traditional concepts underpinning Islamic art. Bringing together recent scholarship on Islamic art, architecture, and archaeology, Made for the Eye of One Who Sees provides an overview of the important contributions Canada is making to this rich and evolving field of study.

The map, as it appears in Gilles Deleuze's writings, is a concept guiding the exploration of new territories, no matter how abstract. With the advent of new media and digital technologies, contemporary artists have imagined a panoply of new spaces that put Deleuze's concept to the test. Deleuze's concept of the map bridges the gap between the analog and the digital, information and representation, virtual and actual, canvas and screen and is therefore best suited for the contemporary artistic landscape. Deleuze and the Map-Image explores cartography from philosophical and aesthetic perspectives and argues that the concept of the map is a critical touchstone for contemporary multidisciplinary art. This book is an overview of Deleuze's cartographic thought read through the theories of Sloterdijk, Heidegger, and Virilio and the art criticism of Laura U. Marks, Carolyn L. Kane, and Alexander Galloway, shaping it into a critical tool through which to view the works of cutting edge artists such as Janice Kerbel and Hajra Waheed, who work with digital and analog art. After all, Deleuze did write that a map can be conceived as a work of art, and so herein art is critiqued through cartographic strategies.