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This anthology explores the connections between photography, the digital, and painting in contemporary art practices. While there is much research being undertaken into the mediums under discussion as discrete concerns in the digital age, there is little investigation into these in combination. As photography, the digital, and painting frame the contemporary visual discourse, a rigorous investigation into this relationship is much needed. This book, which continues the investigations begun with PaintingDigitalPhotography, undertakes this by leading the research into questions of medium-fluidity in contemporary visual art practices. The contributors here are renowned artists, senior academics, theorists, and younger researches contributing to the field of study. Their essays address a wide range of interrelated topics, including AI generation of digital imagery, hyperreal photographic visions of the world, the embodied experience of the painter, and art practice that synthesises the three mediums, amongst others. This book will be of particular interest to scholars, academics, and researchers studying the associations of these mediums in the digital age.
“God became man that man might become God”. This thought, expressed in terms of a sharing of natures, human and divine, is to be found in the most ancient Christian liturgies and still in use, at the Offertory typically. This book shows how Hegel fleshes this thought out, shorn though of picture-language, in conscious or less-than-conscious continuity with this Biblical belief in “the power to become the sons of God”. This involves some stripping away of the false fleshliness cast over Hegel’s “philosophy of spirit” by interpreters ignorant of and hence unable to see this element in him, wishing, quite hopelessly, rather to adapt his work to a current materialist vision of development. The book is, thus, in the line of Thomas Aquinas and, obliquely, McTaggart and other “idealist” thinkers immediately prior to the rediscoveries of this strand and more in Hegel by today’s theologians and others, such as Charles Taylor in our English-speaking world, who, nonetheless, regrettably, mostly fail to “go the whole hog”. They cannot believe that Hegel’s thought corresponds, in development as charted by, say, Newman, to the original Patristic line. Nonetheless, in these respects, at least, it does, as is brought out here.