100 Books Like Postmodern Heretics

Having written several books on cultural history, I was puzzled in the late 1990s by the insistence of most American curators, art historians, and gallerists that there could not possibly be any spiritual content in modern art because the modern project (beginning, they assert, with the first Impressionist exhibition in 1874) was all about the rejection of tradition, religion, etc. This overarching narrative has dominated the professional art world since World War II. I knew it was false because I was aware that many prominent modern artists had spiritual interests, which were expressed in their art. So began a 17-year-long research quest focused on what the artists themselves had said.

Having written several books on cultural history, I was puzzled in the late 1990s by the insistence of most American curators, art historians, and gallerists that there could not possibly be any spiritual content in modern art because the modern project (beginning, they assert, with the first Impressionist exhibition in 1874) was all about the rejection of tradition, religion, etc. This overarching narrative has dominated the professional art world since World War II. I knew it was false because I was aware that many prominent modern artists had spiritual interests, which were expressed in their art. So began a 17-year-long research quest focused on what the artists themselves had said.

Having written several books on cultural history, I was puzzled in the late 1990s by the insistence of most American curators, art historians, and gallerists that there could not possibly be any spiritual content in modern art because the modern project (beginning, they assert, with the first Impressionist exhibition in 1874) was all about the rejection of tradition, religion, etc. This overarching narrative has dominated the professional art world since World War II. I knew it was false because I was aware that many prominent modern artists had spiritual interests, which were expressed in their art. So began a 17-year-long research quest focused on what the artists themselves had said.

Having written several books on cultural history, I was puzzled in the late 1990s by the insistence of most American curators, art historians, and gallerists that there could not possibly be any spiritual content in modern art because the modern project (beginning, they assert, with the first Impressionist exhibition in 1874) was all about the rejection of tradition, religion, etc. This overarching narrative has dominated the professional art world since World War II. I knew it was false because I was aware that many prominent modern artists had spiritual interests, which were expressed in their art. So began a 17-year-long research quest focused on what the artists themselves had said.

I am the youngest child in my family, which means I grew up with the sense that I had to catch up. Everyone else knew things that I didn’t know. This made me explore the world and try to understand it by reading books. I studied literature at university because I felt that it held some secrets of the universe, and then I became a journalist because I wanted to practice writing. But I also wanted a legitimate reason for probing, researching, and searching for answers. I love these books because they have deepened my sense of the past while making me see that it is still with us. 

I fell in love with the British Romantic poets when I took a course about them, and I fixated like a chick on the first one we studied, William Blake. He seemed very different from me, and in touch with something tremendous: I wanted to know about it. Ten years later I wrote my doctoral dissertation on Blake, and then published quite a bit about him. Meanwhile there were other poets, poets in other countries, and painters and musicians: besides being accomplished at their art, I find their ideas about nature, the self, art, and society still resonate with me.

Art, technology, and science…I have been seamlessly traversing domains all my life. I grew up with twin interests in physical sciences and visual arts, finding beauty in math and art and seeing creativity as being one thing rather than something living in compartments. Art influenced my research in chaos and complexity, and blurring boundaries characterized my work as dean of engineering when creating educational/research initiatives in design, art, entrepreneurship, energy, and sustainability. I also received visible external recognition as a Guggenheim Fellow and member of both the National Academy of Engineering and the National Academy of Sciences, as well as the American Academy of Arts and Sciences.

I make prints and visual books. I founded Bridge Press, now in Kennebunk, Maine, 1989 to publish limited edition artist's books and etchings. The name of the press underscores the collaborative nature of book making. Visual books offered possibilities for the continuity, connection, and unfolding of images—each image is complete yet linked to every other through the structure of the book. Books seemed an ideal vehicle to assemble and connect my prints, to order and unfold a sequence of images, with defined and recurrent shapes, motifs, and composition, and to create a setting in which each image is complete yet linked to every other through the structure of the binding or enclosure.

I have been professionally involved with contemporary art since the 1980s, when I was a curator at the Institute of Contemporary Art in Boston. In the forty years since I've seen an enormous shift in the orientation of American curators and scholars from Western art to a global perspective. After earning my PhD at Harvard, and writing several books on contemporary art, I wanted to tackle the challenge of a truly comparative contemporary art history. To do so, I've depended on the burgeoning scholarship from a new more diverse generation of art historians, as well as on many decades of travel and research. My book Heritage and Debt is an attempt to synthesize that knowledge. 

I am a professor of International Studies and a former museum curator. This combination provides me with a unique perspective not only on the inner workings of the art world, but the way that those practices map on to broader social, political, and economic transformations that occur as a result of globalization. This leads me, for example, to an assessment of how free-trade zones affect the art market. In past research, I have focused on colonialism and French art in the nineteenth century, so I am attuned to power imbalances between the center and the periphery and I am fascinated to see how these are shifting in the present.