Kirjahaku

Ecocritique is a practice of radical questioning, as essential to the critical armoury as feminism and postcolonialism have become. Like them, it extends beyond judgements about texts with clear ecological themes, demonstrating the significance of ecocriticism for any advanced understanding of cultural forms. Anecdotal method is ecocritical because it focuses on encounters, concentrated moments of crisis when social ordering and ecological forces clash. The anecdote's power to produce events, meanings and history forms a methodological entry to aesthetic politics. Anecdotal Evidence provides an outline of the need for and principles of anecdotal method; a case study of eco-critical themes in Hollywood films shaped by the Global Financial Crisis; and a confrontation with mass image databases of social and streaming media that due to their scale and organisation appear at first immune to anecdotal method. Only because the environment has a history is it possible to intervene environmentally. Because we continually misrecognise the historical production of environments, the first task of ecocritique is to bring our formative concept of ecology into crisis. Its final task will be to achieve the good life for everything connected by the historical implication of humans in ecology, and ecology in humans. No politics can be undertaken in our times except through media: ecocritical humanities have a key role in rethinking ecopolitics in the 21st century.

Ecocritique is a practice of radical questioning, as essential to the critical armoury as feminism and postcolonialism have become. Like them, it extends beyond judgements about texts with clear ecological themes, demonstrating the significance of ecocriticism for any advanced understanding of cultural forms. Anecdotal method is ecocritical because it focuses on encounters, concentrated moments of crisis when social ordering and ecological forces clash. The anecdote's power to produce events, meanings and history forms a methodological entry to aesthetic politics. Anecdotal Evidence provides an outline of the need for and principles of anecdotal method; a case study of eco-critical themes in Hollywood films shaped by the Global Financial Crisis; and a confrontation with mass image databases of social and streaming media that due to their scale and organisation appear at first immune to anecdotal method. Only because the environment has a history is it possible to intervene environmentally. Because we continually misrecognise the historical production of environments, the first task of ecocritique is to bring our formative concept of ecology into crisis. Its final task will be to achieve the good life for everything connected by the historical implication of humans in ecology, and ecology in humans. No politics can be undertaken in our times except through media: ecocritical humanities have a key role in rethinking ecopolitics in the 21st century.

Videography is an attempt to discover the conditions under which it is possible to speak, write and teach about the electronic media. It provides a materialist account of video and computer media as they are practised and used today. A theoretical section tests the claims of various theses in art history, media and cultural theory to account for the variety of video practice in the contemporary scene. The remainder of the book is devoted to close analysis of work, from amateur video to computer graphics.

Focusing on the aesthetics of video, Timeshift tests current semiotic, postmodernist and psychoanalytic approaches in the laboratory of real-life video viewing.

The aesthetic nature and purposes of computer culture in the contemporary world are investigated in this book. Sean Cubitt casts a cool eye on the claims of cybertopians, tracing the globalization of the new medium and enquiring into its effects on subjectivity and sociality. Drawing on historical scholarship, philosophical aesthetics and the literature of cyberculture, the author argues for a genuine democracy beyond the limitations of the free market and the global corporation. Digital arts are identified as having a vital part to play in this process. Written in a balanced and penetrating style, the book both conveniently summarizes a huge literature and sets a new agenda for research and theory.

The aesthetic nature and purposes of computer culture in the contemporary world are investigated in this book. Sean Cubitt casts a cool eye on the claims of cybertopians, tracing the globalization of the new medium and enquiring into its effects on subjectivity and sociality. Drawing on historical scholarship, philosophical aesthetics and the literature of cyberculture, the author argues for a genuine democracy beyond the limitations of the free market and the global corporation. Digital arts are identified as having a vital part to play in this process. Written in a balanced and penetrating style, the book both conveniently summarizes a huge literature and sets a new agenda for research and theory.

This insightful book is the first to critically examine the ideas of some of the key thinkers of simulation. It addresses the work of Baudrillard, Debord, Virilio and Eco, clarifying their arguments by referring to the intellectual and social worlds each emerged from distilling what is important from their discussions. The book argues for a critical and selective use of the concept of simulation. Like the idea of ideology, simulation is a political theory, but it has also become a deeply pessimistic theory of the end of history and the impossibility of positive change. Through a series of reflections on the meaning of theme parks, warfare and computer modelling, Sean Cubitt demonstrates the strengths and limitations of the simulation thesis.

While digital media give us the ability to communicate with and know the world, their use comes at the expense of an immense ecological footprint and environmental degradation. In Finite Media Sean Cubitt offers a large-scale rethinking of theories of mediation by examining the environmental and human toll exacted by mining and the manufacture, use, and disposal of millions of phones, computers, and other devices. The way out is through an eco-political media aesthetics, in which people use media to shift their relationship to the environment and where public goods and spaces are available to all. Cubitt demonstrates this through case studies ranging from the 1906 film The Story of the Kelly Gang to an image of Saturn taken during NASA's Cassini-Huygens mission, suggesting that affective responses to images may generate a populist environmental politics that demands better ways of living and being. Only by reorienting our use of media, Cubitt contends, can we overcome the failures of political elites and the ravages of capital.

While digital media give us the ability to communicate with and know the world, their use comes at the expense of an immense ecological footprint and environmental degradation. In Finite Media Sean Cubitt offers a large-scale rethinking of theories of mediation by examining the environmental and human toll exacted by mining and the manufacture, use, and disposal of millions of phones, computers, and other devices. The way out is through an eco-political media aesthetics, in which people use media to shift their relationship to the environment and where public goods and spaces are available to all. Cubitt demonstrates this through case studies ranging from the 1906 film The Story of the Kelly Gang to an image of Saturn taken during NASA's Cassini-Huygens mission, suggesting that affective responses to images may generate a populist environmental politics that demands better ways of living and being. Only by reorienting our use of media, Cubitt contends, can we overcome the failures of political elites and the ravages of capital.

Focusing on the aesthetics of video, Timeshift tests current semiotic, postmodernist and psychoanalytic approaches in the laboratory of real-life video viewing.

Ecologies of truth in a post-truth era. The problem with Neo-Nazis is not that they don't trust the media but that they trust them too much. White supremacists are absolutely convinced by their supremacy. They distrust technologies and climate change as much as the global poor because, as white Europeans, they believe they are exempt from exploitation. This book argues that the only truths possible in the 21st century are mobile, inventive practices involving everything European models of communication exclude: technologies, nature, and leftover humanity. Tracing histories of their separation, Truth analyzes the struggle between the new dominance of information systems and the sensory worlds it excludes, not least the ancestral wisdom that the West has imprisoned in its technologies. The emergent cybernetics of the 1940s has become the dominant ideology of the 21st century. Truth opposes its division of the world between subjects and objects, signals and noise, emphasizing that there can be no return to some primal Eden of unfettered exchange. Instead, these divisions, which have fundamentally reorganized the commodity form that they inherited, are the historical conditions we must confront. Drawing on a wide range of aesthetic practices, from literature, film, art, music, workplace media, scientific instruments, and animal displays, Truth seeks out ways to create a new commons and a new politics grounded in aesthetic properties of creativity, senses and perception that can no longer be restricted to humans alone.

What is the good life--for me, for us, for the cosmos? Good is an ecocritical enquiry into ethical and political dimensions of aesthetics. Following Aristotle's lead, it starts with ethics as the question concerning what is the good life for me, moving on to politics as the good life for us. Like Aristotle, between ethics and politics it inserts the question of the good life for you and me--the question of love. In the end--which is where we all live today--it goes beyond Aristotle's human-centred approach, insisting that the good life cannot be thought or lived without including technologies and ecologies. A truly cosmopolitan politics is a politics of the cosmos. Learning from indigenous cultures, it speaks from and with nature and machines in the form of gods and ancestors. Packed with examples from banking apps to cave art, economic manifestos to cookery, passing through music, painting, poetry, and film, the book evokes critical traditions from across the world to present a lucid and accessible case for decolonial and ecocritical aesthetics.