After Appropriation consists of thirteen essays stemming from the workshop, each of which addresses an issue or illustrates a problem in the interdisciplinary field of comparative religion and philosophy as it is presently conceived. Many misappropriations and exclusions have arisen from the Western tendency to reduce and manipulate the ideas and values of non-Western religions and philosophies to fit within Western concepts and categories. How might comparative philosophy and religion change if the concepts and categories of non-Western philosophies and religions were taken as primary? This book explores this question through analytic and phenomenological Western approaches, infused with fresh strategies and modalities derived from or inspired by non-Western traditions. In a world of increasing pluralism and continuing globalization, there is a growing need to elevate discussion of these issues to a more sophisticated level.

Beginning with the first comprehensive account of the discourse of appropriation that dominated the art world in the late 1970s and 1980s, Art After Appropriation suggests a matrix of inflections and refusals around the culture of taking or citation, each chapter loosely correlated with one year of the decade between 1989 and 1999. The opening chapters show how the Second World culture of the USSR gave rise to a new visibility for photography during the dissolution of the Soviet Union around 1989. Welchman examines how genres of ethnography, documentary and travel are crossed with fictive performance and social improvisation in the videos of Steve Fagin. He discusses how hybrid forms of subjectivity are delivered by a new critical narcissism, and how the Korean-American artist, Cody Choi converts diffident gestures of appropriation from the logic of material or stylistic annexation into continuous incorporated events. Art After Appropriation also examines the creation of public art from covert actions and social feedback, and how bodies participate in their own appropriation. Art After Appropriation concludes with the advent of the rainbow net, an imaginary icon that governs the spaces of interactivity, proliferation and media piracy at the end of the millennium. John Welchman is Professor of Modern Art History, Theory and Criticism at the University of California, San Diego. He is the author of Modernism Relocated (1995) and Invisible Colors (1997); and editor of Rethinking Borders (1996), and a forthcoming three-volume anthology of the writings of LA artist MIke Kelley. Welchman has contributed to numerous journals, magazines, museum catalogues and newspapers, including Artforum; New York Times; Los Angeles Times; International Herald Tribune; Los Angeles County Museum of Art; Tate Gallery; Museum of Contemporary Art, Los Angeles; Reina Sofia, Madrid; Haus der Kunst, Munich

"Many influential artists today draw on a legacy of 'stealing' images and forms from other makers. The term appropriation is particularly associated with the 'Pictures' generation, centred [sic] on New York in the 1980s; this anthology provides a far wider context. Historically, it reappraises a diverse lineage of precedents - from the Dadaist readymade to Situationist détournement - while contemporary 'art after appropriation' is considered from multiple perspectives within a global context." --back cover.

Now, for the first time, a philosopher undertakes a systematic investigation of the moral and aesthetic issues to which cultural appropriation gives rise. Cultural appropriation is a pervasive feature of the contemporary world (the Parthenon Marbles remain in London; white musicians from Bix Beiderbeck to Eric Clapton have appropriated musical styles from African-American culture) Young offers the first systematic philosophical investigation of the moral and aesthetic issues to which cultural appropriation gives rise Tackles head on the thorny issues arising from the clash and integration of cultures and their artifacts Questions considered include: “Can cultural appropriation result in the production of aesthetically successful works of art?” and “Is cultural appropriation in the arts morally objectionable?” Part of the highly regarded New Directions in Aesthetics series

The debate on Orientalism began some fifty years ago in the wake of decolonization. While initially considered a turning point, Edward Said’s Orientalism (1978) was in fact part of a larger academic endeavor – the political critique of “colonial science” – that had already significantly impacted the humanities and social sciences. In a recent attempt to broaden the debate, the papers collected in this volume, offered at various seminars and an international symposium held in Paris in 2010-2011, critically examine whether Orientalism, as knowledge and as creative expression, was in fact fundamentally subservient to Western domination. By raising new issues, the papers shift the focus from the center to the peripheries, thus analyzing the impact on local societies of a major intellectual and institutional movement that necessarily changed not only their world, but the ways in which they represented their world. World history, which assumes a plurality of perspectives, leads us to observe that the Saidian critique applies to powers other than Western European ones — three case studies are considered here: the Ottoman, Russian (and Soviet), and Chinese empires. Other essays in this volume proceed to analyze how post-independence states have made use of the tremendous accumulation of knowledge and representations inherited from previous colonial regimes for the sake of national identity, as well as how scholars change and adapt what was once a hegemonic discourse for their own purposes. What emerges is a new landscape in which to situate research on non-Western cultures and societies, and a road-map leading readers beyond the restrictive dichotomy of a confrontation between West and East. With contributions by: Elisabeth Allès; Léon Buskens; Stéphane A. Dudoignon; Baudouin Dupret; Edhem Eldem; Olivier Herrenschmidt; Nicholas S. Hopkins; Robert Irwin; Mouldi Lahmar; Sylvette Larzul; Jean-Gabriel Leturcq; Jessica Marglin; Claire Nicholas; Emmanuelle Perrin; Alain de Pommereau; François Pouillon; Zakaria Rhani; Emmanuel Szurek; Jean-Claude Vatin; Mercedes Volait

Divine love explores the work of Luce Irigaray from the perspective of religious studies. The book examines the development of religious themes in Irigaray’s work from Speculum of the Other Woman, in which she rejects traditional forms of western religion, to her more recent explorations of eastern religions. Irigaray’s ideas on love, the divine, the ethics of sexual difference and normative heterosexuality are analysed and placed in the context of the reception of her work by secular feminists such as Judith Butler, Drucilla Cornell and Elizabeth Grosz, as well as by feminists in Religious Studies such as Pamela Sue Anderson, Ellen Armour, Amy Hollywood and Grace Jantzen. Finally, Irigaray’s own spiritual path, which has been influenced by eastern religions, specifically the disciplines of yoga and tantra in Hinduism and Buddhism, is evaluated in the light of recent theoretical developments in orientalism and postcolonialism.