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This book proposes a new reading of contemporary art between 1958 and 2009 by sketching out a trajectory of ‘precarious’ art practices. Such practices risk being dismissed as ‘almost nothing’ because they look like trash about to be thrown out, because they present objects and events that are so commonplace as to be confused with our ordinary surroundings, or because they are fleeting gestures that vanish into the fabric of everyday life. What is the status of such fragile, nearly invisible, artworks? In what ways do they engage with the precarious modes of existence that have emerged and evolved in the socio-economic context of an increasingly globalised capitalism?Works discussed in this study range from Allan Kaprow’s assemblages and happenings, Fluxus event scores and Hélio Oiticica’s wearable Parangolé capes in the 1960s, to Thomas Hirschhorn’s sprawling environments and participatory projects, Francis Alÿs’s filmed performances and Gabriel Orozco’s objects and photographs in the 1990s. Significant similarities among these different practices will be drawn out, while crucial shifts will be outlined in the evolution of this trajectory from the early 1960s to the turn of the twenty-first century.This book will give students and amateurs of contemporary art and culture new insights into the radical specificities of these practices, by situating them within an original set of historical and critical issues. In particular, this study addresses essential questions such as the art object’s ‘dematerialisation’, relations between art and everyday life, including the three fields of work, labour and action first outlined by Hannah Arendt in 1958.

This essay argues that Fluxus was an experiment in utopia. Drawing on Jacques Rancière, I suggest that its subversiveness lies neither in avant-garde shock nor Marxist critique, but rather in a visionary extension of the aesthetic. This approach can be seen in works such as Benjamin Patterson's Variations for Double-Bass , Nam June Paik's Zen for Film , and Flux Year Box 2 . Fluxus was grounded in radical equality, making visible and audible a range of ordinary, marginal things. In so doing, it established new forms of political possibility bound up with sensory play, nature, mass culture, intermedia, and creative agency.

Focusing on the most definition-resistant art movement in history and departing from its two chief characteristics: intermediality and interactivity, this book develops an original theory of practice, the experiential philosophy of non-duality, which is the philosophy of dynamic co-constitutivity. This is done by tracing the performativity of intermedial works - works that fall conceptually between the art and the life media, such as Bengt af Klintbergs's event score: \"Eat an orange as if it were an apple\" - in five key areas of human experience: language, temporality, the sensorium, social rites and rituals, and systems of economic exchange. The main argument, woven with the aid of the Derridian blind tactics, the Gramscian production of social life and the Zen-derived interexpression of Kitaro Nishida, is that the practical philosophy of co-constitutivity arises from the logic of the intermedium. In pursuing this argument, the book does three things: (1) it theorises an oeuvre that has remained under-theorised due to its fundamentally non-discursive nature and in doing so reinstates Fluxus as an influential cultural, rather than a \"merely\" artistic paradigm; (2) it serves as a companion to thinking by doing since most Fluxus intermedia are ready-mades, and, as such, readily available in the everyday environment; and (3) it establishes the counter-hegemonic logic of fluxing while tracing its legacy in contemporary practices as diverse as the culture-jamming activism of The Yes Men, the paradoxical performance work of Song Dong and the pervasive game worlds of Blast Theory.

Contemporary Art and the Cosmopolitan Imagination explores the role of art in conceiving and reconfiguring the political, ethical and social landscape of our time. Understanding art as a vital form of articulation, Meskimmon argues that artworks do more than simply reflect and represent the processes of transnational and transcultural exchange typical of the global economy. Rather, art can change the way we imagine, understand and engage with the world and with others very different than ourselves. In this sense, art participates in a critical dialogue between cosmopolitan imagination, embodied ethics and locational identity. The development of a cosmopolitan imagination is crucial to engendering a global sense of ethical and political responsibility. By materialising concepts and meanings beyond the limits of a narrow individualism, art plays an important role in this development, enabling us to encounter difference, imagine change and make possible the new. This book asks what it means to inhabit a globalized world – how we might literally and figuratively make ourselves cosmopolitans, ‘at home’ everywhere. Contemporary art provides a space for this enquiry. Contemporary Art and the Cosmopolitan Imagination is structured and written through four ‘architectonic figurations’ – foundation, threshold, passage and landing – which simultaneously reference the built environment and the transformative structure of knowledge-systems. It offers a challenging new direction in the current literature on cosmopolitanism, globalisation and art. List of Illustrations List of Plates Introduction. Contemporary art: at home in a global world Chapter 1. Foundation – dynamic ground Chapter 2. Threshold – infinite generosity Chapter 3. Passage – transitive affects Chapter 4. Landing – imaginative engagement Afterword On Affirmative Criticality Selected Bibliography Index Dr. Marsha Meskimmon is Professor of Modern and Contemporary Art History and Theory at the University of Loughborough, UK. Her research centres on the work of women artists and expanded theoretical and critical perspectives on aesthetics, history and gendered subjectivity. She has authored a number of books and journal articles, including Women Making Art: History, Subjectivity, Aesthetics (2003) and We Weren’t Modern Enough: Women Artists and the Limits of German Modernism (1999).

The esoteric class of programming languages commonly called esolangs have long challenged the norms of programming practice and computational culture. Esolangs are a practice of hacker/hobbyists, who do not primarily think of their work as art. Most esolangs are experiential works; we understand the languages by writing code in them. Through this action, the logic of the language becomes clear. However, a smaller subset of esolangs make their point not through actively writing code, but instead by simply contemplating their rules. We can think of these esolangs as conceptual rather than experiential. Some are designed in such a way that they do not allow any code to be written for them at all. By stepping away from usability, the conceptual esolangs offer the most direct challenge to the definition of programming language, a commonly used term which is surprisingly unspecific, and usually understood through utility, despite the fact that programming languages predate digital computers. This paper delves into the conceptual esolangs and looks at their challenge to the idea of programming languages.

From Picasso's Cubism and Duchamp's readymades to Warhol's silkscreens and Smithson's earthworks, the art of the twentieth century broke completely with earlier artistic traditions. A basic change in the market for advanced art produced a heightened demand for innovation, and young conceptual innovators – from Picasso and Duchamp to Rauschenberg and Warhol to Cindy Sherman and Damien Hirst – responded not only by creating dozens of new forms of art, but also by behaving in ways that would have been incomprehensible to their predecessors. Conceptual Revolutions in Twentieth-Century Art presents the first systematic analysis of the reasons for this discontinuity. David W. Galenson, whose earlier research has changed our understanding of creativity, combines social scientific methods with qualitative analysis to produce a fundamentally new interpretation of modern art that will give readers a far deeper appreciation of the art of the past century, and of today, than is available elsewhere.

When Andy Grundberg landed in New York in the early 1970s as a budding writer, photography was at the margins of the contemporary art world. By 1991, when he left his post as critic for the New York Times , photography was at the vital center of artistic debate. Grundberg writes eloquently and authoritatively about photography's \"boom years,\" chronicling the medium's increasing role within the most important art movements of the time, from Earth Art and Conceptual Art to performance and video. He also traces photography's embrace by museums and galleries, as well as its politicization in the culture wars of the 80s and 90s. Grundberg reflects on the landmark exhibitions that defined the moment and his encounters with the work of leading photographers-many of whom he knew personally-including Gordon Matta-Clark, Cindy Sherman, and Robert Mapplethorpe. He navigates crucial themes such as photography's relationship to theory as well as feminism and artists of color. Part memoir and part history, this perspective by one of the period's leading critics ultimately tells a larger story about the crucial decades of the 70s and 80s through the medium of photography.