Explores why American Romantic writers and contemporary continental thinkers turn to art when writing about ethics.

This major collection of essays examines issues surrounding aesthetics and ethics.

Art makes its mark upon our flesh. It ravishes our eyes, invades our ears, and stirs our viscera; it commandeers our powers of attention and unsettles our body with its strangenesses. The event of art is thus an encounter both with a sensuous object and with ourselves, exposing us as subjects strangely susceptible to being moved. The twenty-first-century European thinkers elucidated here describe a theory of the aesthetic subject: Irigaray articulates the basic outlines of a subject ill at ease with itself. Badiou, Nancy, and Perniola theorize art as an event of deformation that befalls an aesthetic subject fundamentally invested in form. Rancière and Sloterdijk explore the figuration of the body (and its limits) in contexts closer to everyday experience and our life within modern history and politics. This study brings together feminist, psychoanalytic, and phenomenological inheritances to describe the operations of the real in art and aesthetic life.

This book proposes that the highest expression of ethics is an aesthetic. It suggests that the quintessential performance of any field of practice is an art that captures an ethic beyond any literal statement of values. This is to advocate for a shift in emphasis, away from current juridical approaches to ethics (ethical codes or regulation), toward ethics as an aesthetic practice—away from ethics as a minimal requirement, toward ethics as an aspiration. The book explores the relationship between art and ethics: a subject that has fascinated philosophers from ancient Greece to the present. It explores this relationship in all the arts: literature, the visual arts, film, the performing arts, and music. It also examines current issues raised by ‘hybrid’ artists who are working at the ambiguous intersections between art, bio art and bioethics and challenging ethical limits in working with living materials. In considering these issues the book investigates the potential for art and ethics to be mutually challenged and changed in this meeting. The book is aimed at artists and students of the arts, who may be interested in approaching ethics and the arts in a new way. It is also aimed at students and teachers of ethics and philosophy, as well as those working in bioethics and the health professions. It will have appeal to the ‘general educated reader’ as being current, of considerable interest, and offering a perspective on ethics that goes beyond a professional context to include questions about how one approaches ethics in one’s own life and practices.

This volume draws together a diverse array of scholars from across the humanities to formulate and address the question of “ethics and literary practice” for a new decade. In taking up a conjunction whose terms remain productively open to question, fifteen essays survey a range of approaches and topics including genre and disciplinary rhetoric, emergence theory and literary signification, the ethics of alterity, of attention, and of aesthetics, the decolonial and the paracritical, neorealism and contingency, analogy and affect, scripture and national literature. From Seamus Heaney to Hannah Arendt, Teresa Brennan to Stanley Cavell, Ronit Matalon to Édouard Glissant, Uwe Timm to Katherena Vermette, Notes for Echo Lake to the Gospel of St. Matthew, these contributions demonstrate how broadly and fruitfully ramifying its organizing inquiry can be. Bringing such multifarious perspectives to the topic feels only more urgent as language, meaning, and expression enter the crucible of a “post-truth” era.

Frederick Douglass and the Philosophy of Religion: An Interpretation of Narrative, Art, and the Political addresses Douglass’s narrative method and the reformed epistemology of analytic theism within the context of Incarnational theology. Timothy J. Golden argues that in this context, Douglass’s use of narrative maintains a robust moral, social, and political engagement—and thus a closer connection to an authentic Christian theology—in a way that analytic theism does not. To show this contrast, Golden presents existential and phenomenological interpretations of Douglass, reading him alongside Kierkegaard, Kafka, and Levinas. Golden concludes the book with reflection on how Douglass’s Incarnational theology connects to his future philosophical and theological work, which understands consciousness (subjectivity) as saturated in time understood as history. Golden argues that the resulting view of consciousness helps to overcome abstraction in a variety of philosophical subfields, including jurisprudence and gender studies.

The most complete edition yet published of Wittgenstein’s 1929 lecture includes a never-before published first draft and makes fresh claims for its significance in Wittgenstein’s oeuvre. The first available print publication of all known drafts of Wittgenstein’s Lecture on Ethics Includes a previously unrecognized first draft of the lecture and new transcriptions of all drafts Transcriptions preserve the philosopher’s emendations thus showing the development of the ideas in the lecture Proposes a different draft as the version read by Wittgenstein in his 1929 lecture Includes introductory essays on the origins of the material and on its meaning, content, and importance