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March 18th, 2012
Issue #5: Agency and Experience

In this issue Michael Fried, Ruth Leys, and Robert Pippin look at aspects of the relation between our agency–our actions, or emotions, our character–and our experience–of the world, of ourselves, of each other.

March 18th, 2012
“Both of Us Disgusted in My Insula”
Mirror Neuron Theory and Emotional Empathy
By (Johns Hopkins University)

It is often said by scientists that our understanding of the neural basis of empathy is in its infancy, the suggestion being that it is only a matter of time before problems will be solved, as if the difficulties facing the research field are merely technical. But the implication of my paper is that the issues confronting empathy theorists are as much theoretical or, say, philosophical, as they are technical or scientific.

March 18th, 2012
In a Lonely Place 2
Passive and Active Skepticism in Nicholas Ray’s In a Lonely Place
By (University of Chicago)

As we shall see though, once she allows the question of whether this trust and faith are justified to arise, the possibility of answering it immediately changes, as her relation to Dix just thereby changes; he notes the change, is wounded, he changes, and then, and only then, does he begin to evince what could be, and are taken to be, indications that he really is “capable of murder.”

March 18th, 2012
am_585_mixed behaviour17
Sala with Schiller: World, Form, and Play in Mixed Behavior
By (Johns Hopkins University)

In other words, following some difficult sentences on contingency, the play drive will “introduce form into matter and reality into form. To the extent that it deprives feelings and passions of their dynamic power, it will bring them into harmony with the ideas of reason; and to the extent that it deprives the laws of reason of their moral compulsion, it will reconcile them with the interests of the senses.”

March 18th, 2012
Fig. 6.  Picasso, Violin (December 1912), Musée National d’Art Moderne, Centre Georges Pompidou, Paris
Different Facets of Analytic Cubism
By (The Ohio State University)

The works’ achievement—“triumph,” we might even say—resides precisely in their ability to make both things simultaneously apparent. Admission or acknowledgement alone would have amounted to mere acceptance, resulting in something simply, flatly decorative, and detached from any engagement with the world. Conversely, antipathy or avoidance on its own would have been tantamount to a denial of how much painting (and the world around it) had changed in the first decade or so of the twentieth century. It is finally this doubledness, I would argue—the works’ acknowledgement of loss and their stubborn refusal to be reconciled to it—that makes them the compelling, occasionally haunting, images they are.

March 18th, 2012
Fig. 1  Pablo Picasso, The Kiss (Musée Picasso, Paris; 1925)
Picasso and the Vital Order
By (Texas Tech University)

We see two figures, entwined. What appears to be a woman, at left—tall and hulking, her right, striped pant leg forcefully set down—puts her arms around a smaller figure at right, probably a man, who responds with a kiss. Perhaps the kiss is joyous, enough to have the man raise what looks like his left foot, a kick in ecstasy. But something else is apparent.

March 18th, 2012
The Aesthetic Politics of Affect
By (Emory University)

Affects are, Berlant insists, “radically private, and pretty uncoded,” and like the fetishized commodity, they make their dazzling appearance with the labor behind them obscured. These private experiences are in fact beyond analysis—an affect, after all, “is just a fact.”

January 2nd, 2012
Charles Altieri on Jami Bartlett, Jennifer Ashton, and John Gibson
By (UC Berkeley)

The critic can embrace aesthetic attention to the specifics of “how” the work unfolds and still avoid any trace of formalism: art is a means of combining and re-orienting imaginative spaces that attach us to features of the world.

December 30th, 2011
Robert Pippin on Oren Izenberg and Paul Grimstad
By (University of Chicago)

But the question is deeper: whether an illusion, on the order of some post-Cartesian misdirected agenda in epistemology, is a proper matrix for understanding the sort of suffering chronicled in the modern literature of loss, absurdity, alienation, meaninglessness and simple heartlessness. (For that matter, the larger question here: could McDowell be right that the Cartesian agenda is simply an illusion, to be recovered from, to be exorcised? Is not that image itself telling, as if it is something like possession, witchcraft? Could that be right?)

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