Peter Poellner identifies and sets out the tenets of existential modernism, a strand in twentieth-century ethics. The book examines its development in the work of Friedrich Nietzsche, Max Scheler, and Jean-Paul Sartre, and offers an interpretation of Robert Musil's 'The Man without Qualities'.

Despite our preconceptions, Romantic writers, artists, and philosophers did not think of honor as an archaic or regressive concept, but as a contemporary, even progressive value that operated as a counterpoint to freedom, a well-known preoccupation of the period's literature. Focusing on texts by William Godwin, William Wordsworth, Jane Austen, Walter Scott, Mary Prince, and Mary Seacole, this book argues that the revitalization of honor in the first half of the nineteenth century signalled a crisis in the emerging liberal order, one with which we still wrestle today: how can political subjects demand real, materialist forms of dignity in a system dedicated to an abstract, and often impoverished, idea of 'liberty'? Honor, Romanticism, and the Hidden Value of Modernity presents both a theory and a history of this question in the media of the Black Atlantic, the Jacobin novel, the landscape poem, and the “financial” romance.

Contemporary society is complex; governed and administered by a range of contradictory policies, practices and techniques. Nowhere are these contradictions more keenly felt than in cultural policy. This book uses insights from a range of disciplines to aid the reader in understanding contemporary cultural policy. Drawing on a range of case studies, including analysis of the reality of work in the creative industries, urban regeneration and current government cultural policy in the UK, the book discusses the idea of value in the cultural sector, showing how value plays out in cultural organizations. Uniquely, the book crosses disciplinary boundaries to present a thorough introduction to the subject. As a result, the book will be of interest to a range of scholars across arts management, public and nonprofit management, cultural studies, sociology and political science. It will also be essential reading for those working in the arts, culture and public policy.

Altieri focuses his attention on the poetry of Wallace Stevens, arguing that critics have failed to appreciate the degree to which modernist poetry, like modernist art, breaks from the epistemology that arose from cultures of empiricism.

Few concepts have come to dominate the human sciences as much as modernity, yet there is very little agreement over what the term actually means. Every aspect of contemporary human reality--modern society, modern life, modern times, modern art, modern science, modern music, the modern world--has been cited as a part of modernity's distinctive and all-embracing presence. But what is the exact nature of the reality to which the term modern refers? Has not such a promiscuous, ill-defined concept come to obscure and confuse rather than clarify a genuine understanding of our experience? Harvie Ferguson proposes a new view of modernity, arguing that, although it may variously be associated with the Renaissance, the European discovery of the New World, the Reformation, the Industrial Revolution, and many other significant ruptures with primitive or premodern society, modernity fails as an idea if it only defines itself against what it replaced. Instead, he writes, modernity finds its clearest definition through an exploration of subjectivity. For the modern world there is no higher authority than experience. No longer is the human world subordinate to a divine reality beyond the capacity of its own senses. This idea finds its greatest expression in the philosophy of doubt originated by Descartes. Doubt seemed the radical starting point from which to found a wholly modern philosophy that makes the distinction between subject and object, but those who came after Descartes soon reached the limits of self-discovery and became trapped in deepening levels of despair. This despair in turn found expression in the concepts of self and other, and eventually in a dialectic of ego and world, which distinguishes and links together the most important social, cultural, and psychological aspects of modernity. Moving beyond these dualities of subject and object, mind and body, ego and world, and replacing them with the triad of body, soul, and spirit, Ferguson redraws the map of contemporary experience, finding links with the premodern world that modernity's self-founding concealed.

"Aesthetics and Modernity brings together Agnes Heller's most recent essays around the topics of aesthetic genres such as painting, music, literature and comedy, aesthetic reception, and embodiment. The essays draw on Heller's deep appreciation of aesthetics in all its forms from the classical to the Renaissance and the contemporary periods. Heller's recent work on aesthetics explores the complex status of artworks within the context of the history of modernity, and she engages this task with a critical recognition of modernity's pitfalls. This collection highlights these pitfalls in the context of continuing possibilities for aesthetics and our relationship with works of art, and it throws light on Heller's theory of emotions and feelings and her theory of modernity. Aesthetics and Modernity collects the essential essays of Agnes Heller and is a must-read for anyone interested in Heller's major contributions to philosophy. John Rundell is associate professor of social theory at the University of Melbourne. "--Book jacket.

Soviet official culture underwent a dramatic shift in the mid-1930s, when Stalin and his fellow leaders began to promote conventional norms, patriarchal families, tsarist heroes, and Russian literary classics. For Leon Trotsky—and many later commentators—this apparent embrace of bourgeois values marked a betrayal of the October Revolution and a retreat from socialism. In the first book to address these developments fully, David L. Hoffmann argues that, far from reversing direction, the Stalinist leadership remained committed to remaking both individuals and society—and used selected elements of traditional culture to bolster the socialist order. Melding original archival research with new scholarship in the field, Hoffmann describes Soviet cultural and behavioral norms in such areas as leisure activities, social hygiene, family life, and sexuality. He demonstrates that the Soviet state's campaign to effect social improvement by intervening in the lives of its citizens was not unique but echoed the efforts of other European governments, both fascist and liberal, in the interwar period. Indeed, in Europe, America, and Stalin's Russia, governments sought to inculcate many of the same values—from order and efficiency to sobriety and literacy. For Hoffmann, what remains distinctive about the Soviet case is the collectivist orientation of official culture and the degree of coercion the state applied to pursue its goals.