{"product_id":"155591","title":"Icesis ","description":"\u003ccenter\u003e\u003cdiv style=\"text-align:center\"\u003e\u003cimg src=\"https:\/\/tmgdisk01.cafe24.com\/images\/vs\/4172\/sv\/3jYDOS47PNDt2SOI4uZ5jB3CSHuzMQ.png?v=1765017890\" style=\"max-width:100%;max-height:10px\"\u003e\u003c\/div\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\u003ccenter\u003e\n\n\u003cdiv style=\"width:95%\"\u003e\n\n\u003cdiv style=\"text-align:center;font-size:30px;font-weight:bolder;line-height:1.6em\"\u003e Icesis \u003c\/div\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cdiv style=\"border-bottom:1px;border-bottom-style:dotted;border-color:;padding-bottom:20px\"\u003e\u003ccenter\u003e\u003ctable align=\"center\" width=\"100%\"\u003e\u003ctbody style=\"border:0px\"\u003e\n\n\u003ctr\u003e\u003ctd align=\"center\" style=\"line-height:1.2em;text-align:center;font-size:18px;color:black;font-weight:bold;padding-bottom:20px;\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\n\n\u003ctr\u003e\u003ctd style=\"text-align:center\"\u003e\u003cimg src=\"https:\/\/image.yes24.com\/goods\/135285447\/XL\" style=\"max-width:100%;height:auto\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\n\n\n\u003c\/tbody\u003e\u003c\/table\u003e\u003c\/center\u003e\u003c\/div\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cdiv style=\"width:95%;{split_style6}padding-top:20px;padding-bottom:20px\"\u003e\n\n\u003cdiv style=\"text-align:left;font-size:16px;font-weight:bold;padding-bottom:20px\"\u003e Description \u003c\/div\u003e\n\n\u003cdiv style=\"text-align:left;word-break:break-all;font-size:14px;line-height:1.6em;\"\u003e\n\n\u003cdiv\u003e\u003ch5\u003e \u003cb\u003eBook Introduction\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\u003cdiv\u003e\u003cdiv\u003e \u003cb\u003eAesthesis, the culmination of Rancière's aesthetics and artistic thought\u003cbr\u003e\u003c\/b\u003e\u003cbr\u003e Jacques Rancière, in his political philosophy work Discord, understood ‘politics’ as a synonym for democracy.\u003cbr\u003e Now, in his aesthetic masterpiece, Aesthesia, he presents ‘aesthetics’ as identical to democracy.\u003cbr\u003e In other words, through this book, we come to confirm that aesthetics is nothing other than a democratic system.\u003cbr\u003e\u003cbr\u003e As can be seen from the subtitle, ‘Stages of the Aesthetic Art System,’ this book is composed of ‘stages.’ \u003cbr\u003eThe fourteen stages featured here cover major artistic events from the historical period from the mid-18th century to the mid-20th century.\u003cbr\u003e In this respect, this book focuses on the art of a period that has traditionally been described and analyzed through the term 'modern'.\u003cbr\u003e However, in this book, Rancière presents a new narrative that replaces the existing discourse on ‘modernism’ or ‘modernity’ through the unique method of ‘stage.’\u003cbr\u003e The narrative can be read as a 'counter-history' (contre-histoire) against artistic modernity, as discussed in the 'Prelude' section of this book.\u003cbr\u003e\u003cbr\u003e Rancière, who presents a new aesthetic discourse as a counter-history, ultimately explores ontological democracy. \u003cbr\u003eFirst and foremost, he repeatedly emphasizes that when we break free from the norms of reason that establish a hierarchy by distinguishing between the useful and the harmful, the meaningful and the meaningless, the big and the small, etc., everything appears equal.\u003cbr\u003e For him, the aesthetic system is a system of thought that explores and presents this equality.\u003cbr\u003e This point is revealed above all in the dismantling of the traditional view that hierarchically distinguishes genres according to the subject of reproduction.\u003cbr\u003e As is well known, until the modern era, historical paintings depicting myths, biblical stories, and major historical events, as well as portraits of royalty and nobility, were considered noble genres that dealt with noble subjects, whereas genre paintings depicting the everyday lives of common people, landscapes depicting natural objects, and still lifes depicting the most useless and dead objects were considered vulgar genres. \u003cbr\u003eHowever, in the aesthetic system, art does not discriminate between the subjects it represents.\u003cbr\u003e The aesthetic gaze is indifferent and detached from them.\u003cbr\u003e But paradoxically, this detachment is nothing other than the egalitarian gaze that the world gives attention to everything.\u003cbr\u003e Now, in this gaze, everything becomes equally an object of artistic representation.\u003cbr\u003e Thus, as Rancière cites, “everything that makes up the universe, from the most noble to the most humble, from the Sistine Madonna of heaven to the Flemish drunkard,” has an “equal” right to belong to the artistic realm.\u003cbr\u003e\n\n\u003c\/div\u003e\u003c\/div\u003e\u003c\/div\u003e\n\u003cbr\u003e\u003cdiv\u003e\u003ch5\u003e \u003cb\u003eindex\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e Overture 5\u003cbr\u003e\u003cbr\u003e Chapter 1: The Separation of Beauty - Dresden, 1764\u003cbr\u003e Chapter 2: The Young Gods of the Streets - Munich-Berlin, 1828, 53\u003cbr\u003e Chapter 3: The Commoner's Sky - Paris, 1830, 79\u003cbr\u003e Chapter 4: Poets of the New World—Boston, 1841—New York, 1855 \u003cbr\u003eChapter 5: Acrobats Who Challenge the Impossible - Paris, 1879\u003cbr\u003e Chapter 6: The Dance of Light - Théâtre des Folies-Bergère, Paris, 1893, 155\u003cbr\u003e Chapter 7: The Floating Pole - Paris, 1894–95\u003cbr\u003e Chapter 8: Decorative Art as Social Art: Temples, Houses, and Factories—Paris, London, and Berlin 209\u003cbr\u003e Chapter 9: Masters of the Surface - Paris, 1902 239\u003cbr\u003e Chapter 10: The Stairs to the Temple - Moscow-Dresden, 1912 263\u003cbr\u003e Chapter 11: The Machine and Its Shadow - Hollywood, 1916 291\u003cbr\u003e Chapter 12: The Greatness of the Moment - New York, 1921, 313\u003cbr\u003e Chapter 13: Seeing Things Through Things - Moscow, 1926, 339\u003cbr\u003e Chapter 14: The Cruel Splendor of Being - Hale County, 1936 - New York, 1941\u003cbr\u003e\u003cbr\u003e Translator's Note: Rancière's Concept of the Stage and Egalitarianism 391\u003cbr\u003e Translator's Note 455\u003cbr\u003e Search 459\u003c\/div\u003e\n\u003cdiv\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cbr\u003e\u003cdiv\u003e\u003ch5\u003e \u003cb\u003ePublisher's Review\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e \u003cb\u003eExploring Ontological Democracy: An Aesthetic System Based on Equality\u003cbr\u003e\u003c\/b\u003e\u003cbr\u003e This became possible through what Rancière called ‘aesthetic separation.’ \u003cbr\u003eThis separation occurred, on the one hand, through institutional changes such as the full-scale development of art museums in the 18th century, and, on the other hand, through corresponding changes in perspective and thinking about things.\u003cbr\u003e Etymologically, the museum, which means a temple for the Muses, the goddess of art, can be defined, as a temple by its very nature, as a 'space of separation', a 'sacred space' separated from the secular and social.\u003cbr\u003e The physical separation of the art museum from the social space becomes a symbolic space that enables new perspectives.\u003cbr\u003e For example, when artifacts from ancient civilizations, such as vases, coins, or shields, are placed in a separate place like an art museum, they lose their original purpose and usefulness. \u003cbr\u003eOur gaze, looking at them from a 'few steps away' in an art museum, cannot help but have both a temporal distance from the era in which they were produced and a spatial distance from the context of their lives.\u003cbr\u003e Therefore, unless we are archaeologists who explore them as traces and testimonies of past civilizations, we are indifferent to their purpose and for whom they were created.\u003cbr\u003e In this respect, our gaze is detached from the 'story' or 'exemplary value' contained in the relics or reproduced subjects placed before us.\u003cbr\u003e\u003cbr\u003e Rather, what stands out in each object through the new aesthetic perspective is its symbolic capacity.\u003cbr\u003e Everything in this world, no matter how small or insignificant it may seem, expresses the breath and vibration of the whole in its own way. \u003cbr\u003eRancière emphasizes this point of view by defining it as symbolism, and to the extent that symbolism is understood in this way, “symbolist poetics can be said to be egalitarian poetics.”\u003cbr\u003e Whitman's poetic thesis, \"A blade of grass is worth the labor of the stars,\" could be said to be an aesthetic expression of this ontological democracy.\u003cbr\u003e Flaubert also said that Madame Bovary is a book that talks about nothing, emphasizing that there are no longer any beautiful or vulgar themes in art.\u003cbr\u003e So he writes, like Whitman, “We can pour great love into the history of a blade of grass.”\u003cbr\u003e Why only blades of grass? This time, leaves are summoned to aesthetically argue for ontological equality. \u003cbr\u003eIn a letter to his lover Louise Collet, Flaubert affirms the 'microscopic equality' of things, saying that although the leaves are different, they sway 'all together'.\u003cbr\u003e However, this equality or this democracy should not be confused with political democracy.\u003cbr\u003e Although Flaubert was not a democrat politically, he was a champion of ontological democracy and a representative of 'literary democracy' in that he practiced this democracy through literature.\u003cbr\u003e\u003cbr\u003e In this way, Rancière is a more certain advocate of ‘democracy’ than anyone else.\u003cbr\u003e In fact, Rancière argues that the separation between decorative and pure art, between craftsman and artist, can no longer be established, saying: \u003cbr\u003eThe plant motifs engraved on Gallé and Lalique's ornaments, the poster designs of Cheret, and the dancing draperies of Roy Fuller represent \"a great democracy of natural forms.\"\u003cbr\u003e Because these various sensory forms have the ability and right to manifest a supersensible meaning beyond themselves, and through this they constitute the entire world with infinitely rich meaning.\u003cbr\u003e\u003cbr\u003e \u003cb\u003eA serious question about the political nature of the artistry of the aesthetic system, and metapolitics.\u003cbr\u003e\u003c\/b\u003e\u003cbr\u003e But what does Rancière's aesthetic democracy have to do with political democracy? In fact, as Rancière repeatedly clarifies, art does not acquire political character through its social-critical function.\u003cbr\u003e Political democracy is based on the equal right of all human beings to speak. \u003cbr\u003eAesthetic democracy, on the other hand, is based on the equal right of things to speak, on their equal capacity for symbolization.\u003cbr\u003e Therefore, there is no direct connection between the two.\u003cbr\u003e So, what is the political nature of art within an aesthetic system? Ultimately, this boils down to the question of the politics of autonomous art, a topic also addressed by Friedrich Schiller.\u003cbr\u003e In principle, autonomous art is established through a break with the norms and rules that govern life.\u003cbr\u003e However, it should be noted that this disconnection is not a separation from life itself.\u003cbr\u003e Rather, it should be understood as an infiltration into the lives of those who have not been recognized for their rights within the logic of social life, and an expansion of life through it.\u003cbr\u003e Schiller defines the state of aesthetic experience that enables this expansion of life and the world as the 'aesthetic state.' \u003cbr\u003eAccording to him, it is this very state of mind that leads humans to unlimited freedom without any limitations.\u003cbr\u003e In this sense, the aesthetic state can be said to be the generative foundation that makes everything possible.\u003cbr\u003e Also, in this respect, it could be considered an 'aesthetic state of nature'.\u003cbr\u003e Just as the state of nature is a state of freedom and equality in which everyone enjoys equal rights because it is free from hierarchical order, and thus is the genesis of all political communities, the aesthetic state established in autonomous art is also the genesis condition of all possible sensory communities.\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e In this way, we discover here what could be called a 'parallelism between politics and aesthetics'.\u003cbr\u003e This is because both are formed from the same root of the modern ideals of freedom and equality, but are nothing more than two different expressions of it. \u003cbr\u003eThis parallelism explains why art, in some sense, is not directly related to politics.\u003cbr\u003e Yet, no matter how pure an art it is, art is ‘fundamentally’ related to politics.\u003cbr\u003e And the subject of politics is human beings.\u003cbr\u003e But this human being becomes a human being in the full sense of the word in an aesthetic state.\u003cbr\u003e In other words, humans are created and expanded there.\u003cbr\u003e This is why aesthetic training and education for humans are necessary.\u003cbr\u003e In this respect, Rancière calls the politics inherent in the art of the aesthetic regime ‘metapolitics.’ \u003cbr\u003e\n\n\u003c\/div\u003e\n\u003cdiv\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cdiv style=\"width:95%;padding-top:20px;padding-bottom:20px\"\u003e\n\n\u003cdiv style=\"text-align:left;font-size:16px;font-weight:bold;padding-bottom:20px\"\u003e GOODS SPECIFICS \u003c\/div\u003e\n\n\u003cdiv style=\"text-align:left;font-size:14px;line-height:1.6em;\"\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003eDate of issue:\u003c\/strong\u003e October 16, 2024\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003eFormat:\u003c\/strong\u003e Hardcover book binding method guide\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003ePage count, weight, size:\u003c\/strong\u003e 468 pages | 152*225*30mm\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003eISBN13:\u003c\/strong\u003e 9788964452813\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003eISBN10:\u003c\/strong\u003e 896445281X \u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\u003ccenter\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cspan\u003e\u003c\/span\u003e\n\n\u003c\/center\u003e\n\n\n\u003c\/center\u003e","brand":"LIBRAIRIE COREENNE","offers":[{"title":"Default Title","offer_id":43891733397546,"sku":"155591","price":49.0,"currency_code":"EUR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0683\/2750\/5962\/files\/9e947644b70b3fca528776350e784ffb.jpg?v=1765340138","url":"https:\/\/librairie.coreenne.fr\/en\/products\/155591","provider":"LIBRAIRIE COREENNE","version":"1.0","type":"link"}