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Books on the topic 'Material and immaterial'

Author: Grafiati
Published: 5 June 2025
Last updated: 24 June 2025

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1

Art Gallery of New South Wales., ed. Material immaterial. Art Gallery of New South Wales, 1997.

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2

1954-, Kuma Kengo, ed. Material/immaterial: The new work of Kengo Kuma. Princeton Architectural Press, 2009.

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El-Moawen, Amir. Material and immaterial motivational instruments: A future-orientated analysis. LSE, 1999.

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4

Bertocci, Stefano, Marco Bini, and Saverio Mecca, eds. Documentation for conservation and development. Firenze University Press, 2006. http://dx.doi.org/10.36253/8884534933.

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Documentation for conservation and development. New heritage strategy for the future collects the contributions to the 11th International Seminar (Florence 11-15 september 2006). The seminar showed the research realized on specific themes regarding the analysis, documentation and exploitation of both architectural properties and material and immaterial heritage with the purpose of its conservation and future development. Scientific knowledge, work and documentation about architecture and urban environment, the relationship with territory, as well as material and immaterial heritage, become formidable instruments for the comprehension and exploitation of the universe of data and signs given by history and culture, regarding in substance human life that founds and takes place in a certain geographic area.
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Jonathan, Hill. Immaterial architecture. Routledge, 2006.

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6

1951-, Mori Toshiko, ed. Immaterial/ultramaterial: Architecture, design and materials. Harvard Design School in association with George Braziller, 2002.

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7

1951-, Mori Toshiko, ed. Immaterial/ultramaterial: Architecture, design, and materials. Harvard Design School in association with George Braziller, 2002.

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8

Boschiero, Nicoletta, Valentina Russo, and Cecilia Scatturin. Materiale immateriale: Progetto VVV VerboVisualeVirtuale. Mart, Museo di arte moderna e contemporanea di Trento e Rovereto, 2016.

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9

Sdegno, Emma, Martina Frank, Pierre-Henry Frangne, and Myriam Pilutti Namer. John Ruskin’s Europe. A Collection of Cross-Cultural Essays With an Introductory Lecture by Salvatore Settis. Fondazione Università Ca’ Foscari, 2020. http://dx.doi.org/10.30687/978-88-6969-487-5.

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Ruskin’s work is strongly inscribed in the great European context, marking an important moment in the movement for the establishment of a community culture and spirit. The essays collected here intend to place the theme of Ruskin’s fruitful and essential relationship with Europe at the centre of a critical reflection, presenting themselves as opportunities for an in-depth study and a discussion on issues related to aesthetics, the protection of material and immaterial heritage, cultural and literary memory. By bringing to the attention of the scientific community the multiple aspects – geographic, historical-artistic, critical-aesthetic, literary, socio-political – of Ruskin’s work from inter- and transcultural perspectives, the volume aims to (re)discover a deliberately European Ruskin and to stimulate new research routes.
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10

Trivellin, Eleonora, ed. Design driven strategies. Firenze University Press, 2022. http://dx.doi.org/10.36253/978-88-5518-551-6.

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The collection of contributions in this volume looks forward, and also backward, regarding the centrality of design between new and traditional production systems, space-environment-sustainability, and identity. The role of the project in defining forms, material and immaterial, is crucial for their understanding and, consequently, for building participation. In the majority of the interventions, there is an underlying desire to increase the social dimension of design through participatory practices. In other words, we could say that there is a desire to give a political dimension to the project in the fullest sense of the word. Regaining this dimension can be strategic and to do this it is perhaps necessary to understand how the relationship between design-production work has changed and how it will change.
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11

Italy) Convegno internazionale dei docenti delle discipline della rappresentazione (40th 2018 Milan. Rappresentazione materiale/immateriale: Drawing as (in)tangible representation. Gangemi editore SpA international, 2018.

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12

Slimani, Hadj. Patrimoine materiel et immateriel en Algerie: Variations= al-turath al-maddi. CRASC, 2018.

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13

Sazhina, Muza, Anna Kashirova, Stanislav Makarov, and Egor Osiop. The social wealth of the innovation system. INFRA-M Academic Publishing LLC., 2022. http://dx.doi.org/10.12737/1875920.

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The monograph reveals the key socio-economic problems of the innovation economy: its content as a knowledge economy and its role in evolutionary development; human capital (living intelligence) as the main resource of the innovation economy. Much attention is paid to the institutional support of innovation through a system of institutions and mutually beneficial contracts. The mixed mechanism of implementation of innovative activity as a synthesis of spontaneous market self-regulation and conscious public administration is shown. The result of the "social control" of society and the state is the coordination of the actions of economic entities and the ordering of economic processes.
 The most important institution of human society is the family as a strong power in the state. And the person himself with his knowledge, culture, ethics and morality is the main value of society. The main purpose of the family is to reproduce life and provide a person with everything necessary. The state as an institution manages a person's education and health, helps to change his lifestyle, strengthening humanity, ethics, morality and culture of life.
 The modern global economy remains a sphere of domination of market egoism. It is the market that performs the function of morality as a person and society as a whole. In the global economy, a person is not a representative of the people, but a representative of the system, a standard way of life. And he should live in communication based on respect for each other.
 It is concluded that today the main wealth of society is not material, but social wealth: the person himself with his knowledge, culture, ethics and morality is a living intellect; a family with the reproduction of life; immaterial knowledge that covers all types of work that cannot be calculated and paid, where the motive is the joy of free cooperation, free giving and community. In this "invisible economy" people mutually teach each other humanity and create a culture of joint thinking and living together. The State and society must preserve and increase the social wealth of human society.
 For students and postgraduates of economic and managerial specialties, as well as for anyone interested in this problem.
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14

Cristaldi, Miriam. Materia immateriale: Identità, mutamenti e ibridazioni dell'arte nel nuovo millennio : Marina Abramovich, Joseph Beuys, Claudio Costa, Giulio De Mitri, Shirin Neshat, Alessandra Tesi, Bill Viola. Edizioni Peccolo Livorno, 2003.

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15

Irvin, Sherri. Immaterial. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780199688210.001.0001.

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Contemporary art can seem chaotic: it may be made of toilet paper, or candies you can eat, or meat that is thrown out after each exhibition. Some works fill a room with obsessively fabricated objects, while others purport to include only concepts, thoughts or language. I argue, through many examples, that disparate developments in installation art, conceptual art, time-based media art, and participatory art can be understood in terms of custom rules. Many artists articulate custom rules governing artwork display, preservation of material elements, and interactivity or audience participation. Rules are established through the artist’s sanction: the creative act of designating the material elements and rules that constitute the work’s structure. Rules serve as medium: they are part of the work’s structure and help to constitute its meanings. Rules are meaningful in themselves, and they help to activate the expressive potential of material objects. Museum practice should include providing information about the rules; otherwise, audiences can’t fully appreciate the work. Contemporary art conservation involves preserving information: loss of information about the rules, like loss of a chunk of marble, can seriously damage the work. Rules are trickier to pin down than material objects and are subject to violation, so we’ll examine the effects on the work’s integrity and authenticity when things go wrong in various ways. Is the emergence of custom rules a positive development? Some artists have used rules to powerful effect. But rules aren’t always used well: bad art can take any form.
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16

Bognar, Botond. Material Immaterial: The New Work of Kengo Kuma. Princeton Architectural Press, 2009.

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17

Swaim, Gary D., and Karla Morton. Perhaps Line: Poetry of the Material and Immaterial Worlds. Wipf & Stock Publishers, 2014.

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18

Swaim, Gary D., and Karla Morton. Perhaps Line: Poetry of the Material and Immaterial Worlds. Wipf & Stock Publishers, 2014.

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19

Swaim, Gary D., and Karla Morton. Perhaps Line: Poetry of the Material and Immaterial Worlds. Wipf & Stock Publishers, 2014.

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20

McIntyre, Magdalena Petersson. Luxury Fashion and Media Communication: Between the Material and Immaterial. Bloomsbury Publishing Plc, 2023.

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21

Buchli, Victor. Archaeology of the Immaterial. Taylor & Francis Group, 2015.

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22

Buchli, Victor. Archaeology of the Immaterial. Taylor & Francis Group, 2015.

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23

Archaeology of the Immaterial. Taylor & Francis Group, 2015.

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24

Archaeology of the Immaterial. Taylor & Francis Group, 2015.

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25

Buchli, Victor. Archaeology of the Immaterial: The Ascetic Object, Disengaging the Material World. Taylor & Francis Group, 2015.

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26

Paver, Chloe. Exhibiting the Nazi Past: Museum Objects Between the Material and the Immaterial. Palgrave Macmillan, 2019.

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27

Representations: Material and Immaterial Modes of Communication in the Bronze Age Aegean. Oxbow Books, Limited, 2021.

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28

Exhibiting the Nazi Past: Museum Objects Between the Material and the Immaterial. Palgrave Macmillan, 2018.

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29

Inman, Ross D. Omnipresence and the Location of the Immaterial. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198806967.003.0008.

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This chapter offers a broad taxonomy of models of divine omnipresence in the Christian tradition, both past and present, before examining that recently proposed by Hud Hudson and Alexander Pruss—ubiquitous entension—and flagging a worry with their account that stems from predominant analyses of the concept of ‘material object’. It then attempts to show that ubiquitous entension has a rich Latin medieval precedent in the work of Augustine of Hippo and Anselm of Canterbury, arguing that the model of omnipresence explicated by these Latin thinkers has the resources to avoid the noted worry by offering an alternative account of the divide between the immaterial and the material. In conclusion, a few alternative analyses of ‘material object’ are considered that make conceptual room for a contemporary Christian theist to follow suit in thinking that at least some immaterial entities are literally spatially located when relating to the denizens of spacetime.
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30

Beetz, Johannes, and Veit Schwab, eds. Material Discourse—Materialist Analysis. The Rowman & Littlefield Publishing Group, 2017. https://doi.org/10.5040/9781666998733.

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Material Discourse – Materialist Analysis explores the entanglement of material realities and discourse and shows how a materialist discourse analysis can be put into practice. A cognate concern for language and discourse, as well as well as materiality and materialism can look back on a long tradition in the Social Sciences and Humanities. This book makes their relation an explicit focus. Located at the intersections of materialism and Discourse Studies, it highlights the materiality of discourse and the entanglement of matter and meaning. The essays collected in this volume are united by a rejection of static dichotomies such as discursive / material, language / materiality or material / immaterial. Rather than presenting materialism and Discourse Studies as distinct from one another, they are shown to be intimately entwined. The book brings together theoretical and empirical contributions from a whole range of disciplines, fields, and academic contexts in a truly transdisciplinary and global manner. Material Discourse – Materialist Analysis is a timely intervention into the ongoing debates revolving around materiality, materialism, discourse, and language, as well as the intricate relations between them.
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31

Winfield, Pamela, and Steven Heine, eds. Zen and Material Culture. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190469290.001.0001.

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The stereotype of Zen Buddhism as a primarily minimalistic or even immaterial meditative tradition persists in the Euro-American cultural imagination. By contrast, this volume calls attention to the vast range of “stuff” in Zen by highlighting the material abundance and iconic range of the Sōtō, Rinzai, and Ōbaku sects in Japan. Chapters on beads, bowls, buildings, staffs, statues, rags, robes, and even retail commodities in America all shed new light on overlooked items of lay and monastic practice in both historical and contemporary perspectives. Nine authors from the cognate fields of art history and religious studies as well as the history of material culture analyze these “Zen matters” in all four senses of the phrase: the interdisciplinary study of Zen matters (objects and images) ultimately speaks to larger Zen matters (ideas, ideals) that matter (in the predicate sense) to both male and female practitioners, often because such matters (economic considerations) help to ensure the cultural and institutional survival of the tradition. Zen and Material Culture expands the study of Zen Buddhism, art history, and Japanese material/visual culture by examining the objects and images of everyday Zen practice, not just its texts, institutions, or elite masterpieces. As a result, this volume is aimed at multiple audiences whose interests lie at the intersection of Zen art, architecture, history, ritual, tea ceremony, women’s studies, and the fine line between Buddhist materiality and materialism.
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32

Marmodoro, Anna. Gregory of Nyssa on the Creation of the World. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198767206.003.0013.

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The Church Fathers held that God created the world from nothing, by an act of will, at a particular time. But how can an immaterial entity be the cause of the material world? Isn’t this a violation of the causal principle that ‘the like causes the like’ which all ancient thinkers endorsed? Gregory of Nyssa (c.335–395) is a very interesting player in this debate. Marmodoro argues that Gregory’s solution to the philosophical conundrum of the world’s creation is to posit that an immaterial God created immaterial qualities of objects; but such qualities are physical aspects of objects, and they compose with one another to give rise to material bodies.
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33

Dittmer, Nicole C. Monstrous Women and Ecofeminism in the Victorian Gothic, 1837–1871. Rowman & Littlefield, 2022. https://doi.org/10.5040/9781978724013.

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Nicole C. Dittmer offers a reimagining of the popular Gothic female “monster” figure in early-to-mid-Victorian literature. Regardless of the extensive scholarship concerning monstrosities, these pre-fin-de-siècle figurations have often been neglected by critical studies or interpreted as fragments of mind and body which create a division between culture and nature. In Monstrous Women and Ecofeminism, Dittmer deploys monism to delineate from and contest such dualism, unifies the material-immaterial aspects of fictional women, and blurs the distinction between nature-culture. Blending intertextual disciplines of medical sciences, ecofeminism, and fiction, she exposes female monstrosities as material and semiotic figurations. This book, then, identifies how women in the Victorian Gothic are informed by the entanglement of both immaterial discourses and material conditions. When repressed by social customs, the monistic mind-body of the material-semiotic figure reacts to and disrupts processes of ontology, transforming women into “wild” and “monstrous” (re)presentations.
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34

Strawson, Galen. Personal Identity. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691161006.003.0010.

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This chapter examines John Locke's idea of personal identity by focusing on the canonical personal identity question: What are the necessary and sufficient conditions of the truth of the claim that a person considered now at time t₂, whom we may call [P], is the same person as a person considered at a different past time t₁, whom we may call [Pₓ]? What has to be true if it is to be true that [Pₓ] is the same person as [P]? The canonical question assumes that “person” denotes a thing or object or substance that is a standard temporal continuant in the way that a human being or person1 is (or an immaterial soul, on most conceptions of what an immaterial soul is). The chapter considers how Locke's person differs both from human being (man) and from (individual) substance, material or immaterial, on the same ground, as well as his concept of the field of consciousness in relation to personhood.
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35

Hibbert, Sylvanus. A Brief Enquiry Into the State After Death, as Touching the Certainty Thereof; And Whether We Shall Exist in a Material or Immaterial Substance;. Gale Ecco, Print Editions, 2018.

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36

Hill, Jonathan. Immaterial Architecture. Taylor & Francis Group, 2006.

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37

Hill, Jonathan. Immaterial Architecture. Taylor & Francis Group, 2006.

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38

Hill, Jonathan. Immaterial Architecture. Taylor & Francis Group, 2006.

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39

Hill, Jonathan. Immaterial Architecture. Taylor & Francis Group, 2006.

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40

Strawson, Galen. Consciousness. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691161006.003.0005.

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This chapter examines what John Locke means by consciousness in relation to his account of personal identity. It begins with the statement that the only things of which one can be Conscious are: [M] human material body, [I] immaterial soul (if any), and [A] one's actions and experiences (including one's thoughts in the narrower cognitive sense). In other words, these, presumably, are what wholly constitute one as a person, in Locke's view, at any given time: [P] = [M] ± [I] + [A]. If the notion of a person were a wholly or merely moral notion, one would expect the being or extent of oneself as person to be identical to the being or extent of one's field of responsibility. In fact, the notion of oneself as person also includes one's substantial makeup, material and/or immaterial. The chapter also considers the link between memory and consciousness.
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41

Immaterial architecture. Routledge, 2006.

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42

Strawson, Galen. “And therefore …”: [I]-transfers, [Ag]-transfers, [P]-transfers. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691161006.003.0014.

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This chapter examines John Locke's argument that it is possible to transfer consciousness of an action from one agent or thinking or intellectual substance to another as part of his main point: that a person or subject can possibly survive change of immaterial substance. It first considers person use vs. non-person use in relation to Locke's use of the terms “agent,” “thinking substance,” and “intellectual substance” before proposing the term [Ag]-transfer to refer to a transfer of consciousness of an action or experience from one Lockean “agent” to another; [I]-transfer to refer to a transfer of consciousness of an action or experience from one immaterial substance to another; [P]-transfer to refer a transfer of consciousness of an action or experience from one person to another; and for good measure, and [M]-transfer to refer to a transfer of consciousness of an action or experience from one packet of material substance to another.
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43

Mori, Toshiko. Immaterial - Ultramaterial: Architecture, Design, and Materials. Braziller Incorporated, George, 2016.

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44

Voswinckel Filiz, Esther, ed. Aziz Mahmud Hüdayi in Istanbul - Biographie eines Ortes. Ergon – ein Verlag in der Nomos Verlagsgesellschaft, 2022. http://dx.doi.org/10.5771/9783956509902.

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Aziz Mahmud Hüdayi (1541-1628) is a famous Ottoman Sufi saint whose mausoleum (türbe) in Üsküdar (Asian side of Istanbul) has not ceased to be a a point of attraction up to the present. In her "biography" of this vibrant pilgrimage site, Esther Voswinckel Filiz explores the multi-layered materialities of this place and the transitions between seemingly distinct categories such as "place" and "person," "text" and "textile," between things and living beings, and between the material and immaterial. The book is both a vividly written ethnography of Islamic saint veneration and a meticulous examination of the material culture of Ottoman and contemporary Sufism in Istanbul.
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45

Wachenfeldt, Paula von, and Magdalena Petersson McIntyre, eds. Luxury Fashion and Media Communication. Bloomsbury Publishing Plc, 2023. http://dx.doi.org/10.5040/9781350291096.

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Using image and film advertisements, interviews, social media and public and private archives, Luxury Fashion and Media Communication offers an interdisciplinary approach to analyzing the value of the luxury object. Regular reports on consumption in media and frequent advertising on social media have allowed people all over the world to share in the issues and development of luxury; but how is it communicated, and how has it affected the consumer? An international range of scholars explore the material and immaterial value and meaning of luxury, how it is materialized and how it is communicated between the luxury industry and the consumer. Investigating French, Italian and Spanish luxury brands and their communication strategies on the global market, and including two chapters focusing specifically on the Chinese and American markets, they examine the ambiguity of the luxury commodity. This volume shows particularly the conflicting narratives between the idea of exclusivity and human skills and their mass marketing. In exploring theoretical perspectives alongside the practicalities of how luxury is communicated, Luxury Fashion and Media Communication reveals the value of the luxury object and the consumer’s behaviour in relation to that value. It offers an innovative and important intervention in the inter-related fields of luxury fashion, media and communication, and key reading for scholars, students and practitioners wishing to explore the material and immaterial value of luxury.
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46

Scully, Jason. Wonder as the Culmination of Isaac of Nineveh’s Eschatology. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198803584.003.0007.

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This chapter examines Isaac’s synthetic account of wonder and astonishment, which makes use of all the source material discussed in the previous three chapters. According to Isaac, the human soul is capable of processing material sensations with temporal reasoning, but it cannot process spiritual forms of knowledge. Since spiritual insights are immaterial and cannot be understood through temporal reasoning, the soul enters into a state of uncomprehending astonishment when it receives spiritual insights from divine revelation. The mind, by contrast, is capable of comprehending spiritual insights through wonder. The transition from astonishment to wonder represents the moment when a person moves from soul to mind and begins to comprehend the mysteries of the future world through ecstasy. Once people understand the mysteries of the future world, they begin to live the heavenly way of life while remaining in the material world.
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47

Levine, Joseph. The Modal Status of Materialism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198800088.003.0008.

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It is quite common to assume that Materialism, if true, is only contingently true. After all, couldn’t there have been a dualist world of immaterial souls, even if this world doesn’t happen to be one? We argue that, contrary to appearances, Materialism, if true, is necessarily true. In the course of making this argument we clarify what we take to be the core of the Materialist thesis, which differs crucially from the way it’s often presented. Rather than a specification of the nature of the material that underlies mentality, it is more a claim that mental states are realized, not basic.
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48

Mori, Toshiko. Immaterial/Ultramaterial: Architecture, Design, and Materials (Millennium Matters). George Braziller, 2002.

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49

Balboni, Michael J., and Tracy A. Balboni. Theology Within the Patient–Clinician Relationship. Edited by Michael J. Balboni and Tracy A. Balboni. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780199325764.003.0010.

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This chapter describes how there are distinct theological beliefs about the essence of personhood and that these views inform how clinicians inevitably see and engage patients. Dichotomizing the person into immaterial and material is at its root a claim concerning the essence of personhood, and this ultimately implies an underlying religious-like position concerning the presence or absence of a soul. While the intention of the sacred–secular divide was intended to create a neutral and nonreligious sphere, counterevidence suggests that this bifurcated structure is itself based on an unverifiable, religious-like position about human essence. Understanding these aspects of personhood in radical separation and independence has led to an imagining of the patient–clinician relationship in nonrelational terms focused predominantly on the material body. The chapter unearths implicit beliefs within this practice that are essentially theological, concerning the nature of personhood.
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50

Simpson, James. Place. Edited by James Simpson and Brian Cummings. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199212484.013.0006.

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The question of the Church’s location became a central issue of the Protestant Reformation: was it the material, visible Church containing the saved and the damned (as yet unable to be distinguished), or the immaterial, invisible Church of the Elect? This little noticed but hugely significant issue preoccupied Reformation theorists, but already in the late fourteenth century writers were conscious of it. Pilgrimage narratives, particularly narratives in which the visible, located Church’s relics are exposed as disgusting, exploitative and fake, underline the fragilities of the “located” Church. This essay defines the theological issue of place, and then sees how it works in practice with two Canterbury pilgrimage texts, Chaucer’sPardoner’s Taleand Desiderius Erasmus’sPilgrimage of Pure Devotion.
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