At the time of his death in 1820, Benjamin West was the most famous artist in the English-speaking world, and much admired throughout Europe. From humble beginnings in Pennsylvania, he had become the first American artist to study in Italy, and within a few short years of his arrival in London, was instrumental in the foundation of the Royal Academy of Arts (he succeeded Sir Joshua Reynolds to become its second President) and became history painter to King George III. In his lifetime, West's meteoric rise to prominence and the great pleasure he took in his success attracted criticism, and his posthumous reputation took a savage mauling from Victorian critics, one of whom dubbed him 'The Monarch of Mediocrity'. But even at his critical nadir, West's most celebrated work, The Death of General Wolfe, commemorating the British victory at the Battle of Quebec in 1759 and first exhibited at the Royal Academy in 1771, continued to fascinate. Although it was not, as is sometimes claimed, the first history painting to feature contemporary costume, it was the first picture in such a vein to become a critical and popular success in Britain. West remains today the most neglected and misunderstood of Britain's great eighteenth-century artists, lacking the social bite of Hogarth, the bravura of Reynolds or the easy elegance of Gainsborough. Nor was he a forceful writer (unlike Hogarth and Reynolds), and he did not possess the intellectual credentials to which so many of his fellow artists aspired. And yet, as Loyd Grossman asserts in his new book, West was extraordinarily in tune with the artistic and intellectual currents that swirled through his turbulent times. He was in the vanguard of both Neoclassicism and Romanticism, and among the very first artists to give visual expression to the exciting and heroic qualities of contemporary events, as opposed to episodes dredged up from the biblical, classical or mythological past, which had long enjoyed the highest artistic status. West's Wolfe was painted at a time when Europeans were just beginning to abandon the tendency to look backwards. Men and women of letters, philosophers and historians were increasingly convinced that modernity could equal and even surpass the achievements of the ancient Greeks and Romans. This new-found ability to believe in the value of the present and to look forward to a progressive future is very much the foundation of the 'modern' attitude that has affected the way we live and think ever since. While acknowledging that West's reputation is still precarious, Grossman explains why Wolfe was such an instant success and why this thrilling work of art continues to exercise such a strong grip on our imaginations nearly 250 years after it was first shown to the public. He situates West in the midst of Enlightenment thinking about history and modernity, and seeks to demolish some of the prejudices about the talent and intentions of the young man from the Pennsylvania frontier who attained such eminence at the British court.

This significant historical study recasts modern art in Japan as a “parallel modernism” that was visually similar to Euroamerican modernism, but developed according to its own internal logic. Using the art and thought of prominent Japanese modern artist Koga Harue (1895–1933) as a lens to understand this process, Chinghsin Wu explores how watercolor, cubism, expressionism, and surrealism emerged and developed in Japan in ways that paralleled similar trends in the west, but also rejected and diverged from them. In this first English-language book on Koga Harue, Wu provides close readings of virtually all of the artist’s major works and provides unprecedented access to the critical writing about modernism in Japan during the 1920s and 1930s through primary source documentation, including translations of period art criticism, artist statements, letters, and journals.

One of The New York Times Book Review’s 10 Best Books of 2021 Shortlisted for the 2021 International Booker Prize and the 2021 National Book Award for Translated Literature A fictional examination of the lives of real-life scientists and thinkers whose discoveries resulted in moral consequences beyond their imagining. When We Cease to Understand the World is a book about the complicated links between scientific and mathematical discovery, madness, and destruction. Fritz Haber, Alexander Grothendieck, Werner Heisenberg, Erwin Schrödinger—these are some of luminaries into whose troubled lives Benjamín Labatut thrusts the reader, showing us how they grappled with the most profound questions of existence. They have strokes of unparalleled genius, alienate friends and lovers, descend into isolation and insanity. Some of their discoveries reshape human life for the better; others pave the way to chaos and unimaginable suffering. The lines are never clear. At a breakneck pace and with a wealth of disturbing detail, Labatut uses the imaginative resources of fiction to tell the stories of the scientists and mathematicians who expanded our notions of the possible.

In a passionate, meticulously researched work, Israel's most charismatic spokesperson traces the origins, history, and politics of his country's relationship with the Arab world and the West--and offers for the first time his own detailed plan for a real, lasting peace in the Middle East.

In this book, the author offers an approach to understanding and fighting the increase in domestic and international terrorism throughout the world. Citing diverse examples from around the globe, he demonstrates that domestic terrorist groups are usually no match for an advanced technological society which can successfully roll back terror without any significant curtailment of civil liberties. But he sees an even more potent threat from the new international terrorism which is increasingly the product of Islamic militants, who draw their inspiration and directives from Iran and its growing cadre of satellite states. The spread of fundamentalist Islamic terrorism, coupled with the possibility that Iran will acquire nuclear weapons, poses a more frightening threat from an adversary less rational and therefore less controllable than was Soviet Communism. How democracies can defend themselves against this new threat concludes this book.

A provocative case that “failed states” along the periphery of today’s international system are the intended result of nineteenth-century colonial design. From the Afghan frontier with British India to the pampas of Argentina to the deserts of Arizona, nineteenth-century empires drew borders with an eye toward placing indigenous people just on the edge of the interior. They were too nomadic and communal to incorporate in the state, yet their labor was too valuable to displace entirely. Benjamin Hopkins argues that empires sought to keep the “savage” just close enough to take advantage of, with lasting ramifications for the global nation-state order. Hopkins theorizes and explores frontier governmentality, a distinctive kind of administrative rule that spread from empire to empire. Colonial powers did not just create ad hoc methods or alight independently on similar techniques of domination: they learned from each other. Although the indigenous peoples inhabiting newly conquered and demarcated spaces were subjugated in a variety of ways, Ruling the Savage Periphery isolates continuities across regimes and locates the patterns of transmission that made frontier governmentality a world-spanning phenomenon. Today, the supposedly failed states along the margins of the international system—states riven by terrorism and violence—are not dysfunctional anomalies. Rather, they work as imperial statecraft intended, harboring the outsiders whom stable states simultaneously encapsulate and exploit. “Civilization” continues to deny responsibility for border dwellers while keeping them close enough to work, buy goods across state lines, and justify national-security agendas. The present global order is thus the tragic legacy of a colonial design, sustaining frontier governmentality and its objectives for a new age.

Published on the occasion of the exhibition Shipwreck! Winslow Homer and 'The Life Line,' Philadelphia Museum of Art, September 22, 2012-December 16, 201