Can contemporary art say anything about spirituality? John Updike calls modern art "a religion assembled from the fragments of our daily life," but does that mean that contemporary art is spiritual? What might it mean to say that the art you make expresses your spiritual belief? On the Strange Place of Religion in Contemporary Art explores the curious disconnection between spirituality and current art. This book will enable you to walk into a museum and talk about the spirituality that is or is not visible in the art you see.

Can contemporary art say anything about spirituality? Answering this question and more, On the Strange Place of Religion in Contemporary Art explores the curious disconnection between spirituality and current art.

An art historian develops a theological, philosophical, and historical framework within which to experience and interpret modern and contemporary art that is in dialogue with the Christian faith.

Here, Elkins argues that alchemists and painters have similar relationships to the substances they work with. Both try to transform the substance, while seeking to transform their own experience.

"The spiritual in contemporary art is everywhere evident, yet rarely examined in scholarly research. Encountering the Spiritual in Contemporary Art addresses the subject in depth for the first time since Maurice Tuchman's seminal 1986 The Spiritual in Art: Abstract Painting 1890-1985. It significantly broadens the scope of previous scholarship to include new media and non-Western and Indigenous art in addition to that of the West. Encountering the Spiritual presents art from diverse cultures with equal status, promotes its cultural specificity, and moves beyond previous notions of "center and periphery," celebrating the plurality and global nature of contemporary art today. This unprecedented book--a valuable reference for years to come--integrates different ways of exploring the spiritual in art. Essays based on cultural affinities are rhythmically interspersed with thematic categories. These themes demonstrate greater diversity and hybridity of artists' sources of inspiration and their emphasis on art-making as spiritual process. Finally, selected artists' statements further expand the knowledge of an academic and general audience"--

Long Strange Journey presents the first critical analysis of visual objects and discourses that animate Zen art modernism and its legacies, with particular emphasis on the postwar “Zen boom.” Since the late nineteenth century, Zen and Zen art have emerged as globally familiar terms associated with a spectrum of practices, beliefs, works of visual art, aesthetic concepts, commercial products, and modes of self-fashioning. They have also been at the center of fiery public disputes that have erupted along national, denominational, racial-ethnic, class, and intellectual lines. Neither stable nor strictly a matter of euphoric religious or intercultural exchange, Zen and Zen art are best approached as productive predicaments in the study of religion, spirituality, art, and consumer culture, especially within the frame of Buddhist modernism. Long Strange Journey’s modern-contemporary emphasis sets it off from most writing on Zen art, which focuses on masterworks by premodern Chinese and Japanese artists, gushes over “timeless” visual qualities as indicative of metaphysical states, or promotes with ahistorical, trend-spotting flair Zen art’s design appeal and therapeutic values. In contrast, the present work plots a methodological through line distinguished by “discourse analysis,” moving from the first contacts between Europe and Japanese Zen in the sixteenth century to late nineteenth–early twentieth-century transnational exchanges driven by Japanese Buddhists and intellectuals and the formation of a Zen art canon; to postwar Zen transformations of practice and avant-garde expressions; to popular embodiments of our “Zenny zeitgeist,” such as Zen cartoons. The book presents an alternative history of modern-contemporary Zen and Zen art that emphasizes their unruly and polythetic-prototypical natures, taking into consideration serious religious practice and spiritual and creative discovery as well as conflicts over Zen’s value amid the convolutions of global modernity, squabbles over authenticity, resistance against the notion of “Zen influence,” and competing claims to speak for Zen art made by monastics, lay advocates, artists, and others.

The meteoric rise of the largest unregulated financial market in the world-for contemporary art-is driven by a few passionate, guileful, and very hard-nosed dealers. They can make and break careers and fortunes. The contemporary art market is an international juggernaut, throwing off multimillion-dollar deals as wealthy buyers move from fair to fair, auction to auction, party to glittering party. But none of it would happen without the dealers-the tastemakers who back emerging artists and steer them to success, often to see them picked off by a rival. Dealers operate within a private world of handshake agreements, negotiating for the highest commissions. Michael Shnayerson, a longtime contributing editor to Vanity Fair, writes the first ever definitive history of their activities. He has spoken to all of today's so-called mega dealers-Larry Gagosian, David Zwirner, Arne and Marc Glimcher, and Iwan Wirth-along with dozens of other dealers-from Irving Blum to Gavin Brown-who worked with the greatest artists of their times: Jackson Pollock, Andy Warhol, Cy Twombly, and more. This kaleidoscopic history begins in the mid-1940s in genteel poverty with a scattering of galleries in midtown Manhattan, takes us through the ramshackle 1950s studios of Coenties Slip, the hipster locations in SoHo and Chelsea, London's Bond Street, and across the terraces of Art Basel until today. Now, dealers and auctioneers are seeking the first billion-dollar painting. It hasn't happened yet, but they are confident they can push the price there soon.