The Ecstatic Quotidian : : Phenomenological Sightings in Modern Art and Literature / / Jennifer Anna Gosetti-Ferencei.

• Superior document: Title is part of eBook package: De Gruyter Penn State University Press Complete eBook-Package Pre-2014
• VerfasserIn: Gosetti-Ferencei, Jennifer Anna,
• Place / Publishing House: University Park, PA : : Penn State University Press, , [2021]; ©2007
• Year of Publication: 2021
• Language: English
• Series: Literature and Philosophy
• Physical Description: 1 online resource (280 p.)
• Format: Mode of access: Internet via World Wide Web.
• ISBN: 9780271034904; 9783110745269
• DOI: 10.1515/9780271034904?locatt=mode:legacy
• Access: restricted access
• Hierarchical level: Monograph
• Statement of Responsibility: Jennifer Anna Gosetti-Ferencei.

Fascination with "idian experience in modern art, literature, and philosophy promotes ecstatic forms of reflection on the very structure of the everyday world. Gosetti-Ferencei examines the ways in which modern art and literature enable a study of how we experience "idian life. She shows that modernism, while exhibiting many strands of development, can be understood by investigating how its attentions to perception and expectation, to the common quality of things, or to childhood play gives way to experiences of ecstasis-the stepping outside of the ordinary familiarity of the world. While phenomenology grounds this study (through Husserl, Heidegger, Merleau-Ponty, and Bachelard), what makes this book more than a treatise on phenomenological aesthetics is the way in which modernity itself is examined in its relation to the "idian. Through the works of artists and writers such as Benjamin, Cézanne, Frost, Klee, Newman, Pollock, Ponge, Proust, Rilke, Robbe-Grillet, Rothko, Sartre, and Twombly, the world of "idian life can be seen to harbor a latent ecstasis. The breakdown of the "idian through and after modernism then becomes an urgent question for understanding art and literature in its capacity to further human experience, and it points to the limits of phenomenological explications of the everyday.