Antonin Artaud was a poet, theorist, philosopher, essayist, playwright, actor and director, and one of the 20th century’s most important theoreticians of drama. His theory of the ‘Theatre of Cruelty’ has influenced playwrights as diverse as Beckett, Genet, Albee and Gelber. Magic was always a central concept for Artaud, and in nearly all his writing it is given the most positive force, as something capable of healing the rift between words and things, culture and life. But during his nine years of incarceration in mental asylums, magic seemed to lose its illuminating transformative power and to become demonic and persecutory. Artaud entered the realm of spectres and vampires which he believed were sucking the vitality from his mind and body. Artaud later filled twelve little exercise books with an account of his struggles to escape this physical, psychological and artistic hell. The first eleven books are filled with fragments of writing and extraordinary sketches of totemic figures, pierced bodies and enigmatic machines. Two months before his death, he took a twelfth exercise book and wrote a remarkable, incantatory text, 50 Drawings to Murder Magic. It was the last thing he wrote.

This international seminar’s fifth edition, dedicated to the theme Desenho (...) Cidade (...) Corpo, Habitando a Terra (Drawing [...] City [...] Body, Inhabiting the Earth) was held as a joint activity between: this C.I.A.U.D./F.A./U.Lisboa Research Project, the University of São Paulo, represented by the Maria Antônia University Centre, and the Faculty of Architecture and Urbanism of the Federal University of Juiz de Fora. Its objectives were threefold: To discuss how Drawing in/of the City and the elements that identify it (geographical area, inhabitants, natural landscape and/or built landscape; present, desired or memorable facts and data) are represented and identified through the presence and/or action of the body, in the form of gestures, movements, interventions, displacements or permanence. To problematise the association between Drawing and City from the starting point of the perception of the Body, assuming this mediation as a condition for the particular construction of that relationship. To identify the presence of the Body in the Representations/Drawings of the City, submitting this event or phenomenon to analysis, aiming for cognitive production. The contributions will be of interest to artists, academics and professionals in the fields of drawing and the arts, architecture, sociology, philosophy, urbanism and design.

This Element considers the concept of performance diagrams and shows their historical, epistemic and aesthetic functions in theatre and dance. In three sections, the author surveys the architectural model of theatre by Vitruvius, the woodcut of Marlow's Doctor Faustus, Aby Warburg's Mnemosyne-Atlas, the spells and drawings of Antonin Artaud, the performance Paradise Now (the Living Theatre) and the choreography I am 1984 (Barbara Matijević). Demonstrating that diagrams can be applied to multiply dramaturgical trajectories, the text reviews their relevance for performance-making, analysis and documentation. The author argues that diagrams provide new tools for theory, practice and archiving, while at the same time enabling reflection on the intersections between poetics and politics. Focusing on the potentiality of diagrams to cut through representation and dichotomies, this Element affirms the visual, corporeal and spatial dimensions of performance-making. In doing so, it elucidates the significance of diagrammatic thinking for performance studies.

The life of Antonin Artaud (1896-1948) was tormented by physical and mental illnesses. Already in his earlier works, Artaud tried to express his physical and mental suffering, but perceived, in describing his feelings, the obstructive and illness-inducing role of language. This is the first book written in English that analyses the role of a healing language with which Artaud engaged in his later writings. Joeri Visser guides us through the years in which Artaud suffered increasingly from mental instability and considered the act of writing his only means of survival. In doing so, Visser unfolds a literary and a philosophical analysis of how language and life work together and how a creative play with language can help us to reengage sustainably with the joyous as well as the terrible forces of life.

A profound understanding of the surrealists’ connections with alchemists and secret societies and the hermetic aspirations revealed in their works • Explains how surrealist paintings and poems employed mythology, gnostic principles, tarot, voodoo, alchemy, and other hermetic sciences to seek out unexplored regions of the mind and recover lost “psychic” and magical powers • Provides many examples of esoteric influence in surrealism, such as how Picasso’s Demoiselles d’Avignon was originally titled The Bath of the Philosophers Not merely an artistic or literary movement as many believe, the surrealists rejected the labels of artist and author bestowed upon them by outsiders, accepting instead the titles of magician, alchemist, or--in the case of Leonora Carrington and Remedios Varo--witch. Their paintings, poems, and other works were created to seek out unexplored regions of the mind and recover lost “psychic” and magical powers. They used creative expression as the vehicle to attain what André Breton called the “supreme point,” the point at which all opposites cease to be perceived as contradictions. This supreme point is found at the heart of all esoteric doctrines, including the Great Work of alchemy, and enables communication with higher states of being. Drawing on an extensive range of writings by the surrealists and those in their circle of influence, Patrick Lepetit shows how the surrealists employed mythology, gnostic principles, tarot, voodoo, and alchemy not simply as reference points but as significant elements of their ongoing investigations into the fundamental nature of consciousness. He provides many specific examples of esoteric influence among the surrealists, such as how Picasso’s famous Demoiselles d’Avignon was originally titled The Bath of the Philosophers, how painter Victor Brauner drew from his father’s spiritualist vocation as well as the Kabbalah and tarot, and how doctor and surrealist author Pierre Mabille was a Freemason focused on finding initiatory paths where “it is possible to feel a new system connecting man with the universe.” Lepetit casts new light on the connection between key figures of the movement and the circle of adepts gathered around Fulcanelli. He also explores the relationship between surrealists and Freemasonry, Martinists, and the Elect Cohen as well as the Grail mythos and the Arthurian brotherhood.

This book explores psychosis as knowledge cut off from history, truth that cannot be articulated in any other form. It gives a nuanced picture of delusion as a repair of language itself, following Freud and Lacan in historic and contemporary forms of psychotic art, writing and speech.

The concept of schizoanalysis is Deleuze and Guattari's fusion of psychoanalytic-inspired theories of the self, the libido and desire with Marx-inspired theories of the economy, history and society. Schizoanalysis holds that art's function is both political and aesthetic – it changes perception. If one cannot change perception, then, one cannot change anything politically. This is why Deleuze and Guattari always insist that artists operate at the level of the real (not the imaginary or the symbolic). Ultimately, they argue, there is no necessary distinction to be made between aesthetics and politics. They are simply two sides of the same coin, both concerned with the formation and transformation of social and cultural norms. Deleuze and the Schizoanalysis of Visual Art explores how every artist, good or bad, contributes to the structure and nature of society because their work either reinforces social norms, or challenges them. From this point of view we are all artists, we all have the potential to exercise what might be called a 'aesthetico-political function' and change the world around us; or, conversely, we can not only let the status quo endure, but fight to preserve it as though it were freedom itself. Edited by one of the world's leading scholars in Deleuze Studies and an accomplished artist, curator and critic, this impressive collection of writings by both academics and practicing artists is an exciting imaginative tool for a upper level students and academics researching and studying visual arts, critical theory, continental philosophy, and media.