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The purpose of this paper is to assess the recent emergence of contemporary art in Asia from a macro, sociocultural perspective.

This commentary is based on secondary research and recent visits to contemporary art centres in major cities across Asia.

The author argues that contemporary art in Asia emerges by extension of the Western contemporary art world and suggests that more must be done if Asia is to create a contemporary art world that is both internationally recognised and distinct from its Western precedent.

This commentary debunks the hyperbole surrounding contemporary art in Asia as a regional phenomenon and provides a critical examination of the global (power) dynamics at play.

The purpose of this paper is threefold. First, it reviews the background to, and development of the special issue call for papers on the topic of “Visual arts marketing in East Asia”; second, it introduces the four papers and commentary in the issue; and third, it considers some of the key areas with a rich potential for future directions of research.

The papers in this special issue comprise of both qualitative (e.g. interviews, observation, case studies) and quantitative (surveys) as well as conceptual issues for policy and artists. Moreover, the articles are interdisciplinary, drawing from art history, cultural studies, philosophy and international relations as well as marketing.

Findings and insights relate to topics such as the structure of the visual arts markets of East Asia, political influences on these arts markets, alternative spaces such as art festivals, ambiance and audience experience in museums and new media initiatives.

The authors believe that all of the papers have implications for future thinking, research, scholarship and practice in the area of arts marketing, particularly for scholars, cultural institutions and artists working in Asia.

As far as the editors are aware, this is the first ever journal special issue on arts marketing in East Asia. In particular, the authors offer some new ideas in thinking about visual arts marketing in Asia as part of this editorial essay, particularly in considering the difficulties for both artists, arts organisations and academics in creating from the “periphery”.

The twofold aim of this theory-building article is to raise questions about the ability of queer cinema to transform market culture and ideologies around gender and sexuality. First, the authors examine how the very capitalization of queer signifiers may compromise the dominant order from within. Second, the authors address how brands possibly can draw on these signifiers to project authenticity.

Through visual methods of film criticism and the semiotic analysis of three films (Moonlight, Call Me By Your Name and Portrait of a Lady on Fire), the authors outline some profound narrative tensions addressed by movie makers seeking to give an authentic voice to queer lives.

Brands can tap into these narrative attempts at “seeing the invisible” to signify authenticity. False sublation, i.e. the “catch-22” of commodifying the queer imaginaries one seeks to represent, follows from a Marcusean analysis.

In more practical terms, “seeing the invisible” is proposed as a cultural branding technique. To be felicitous, one has to circumvent three narrative traditions: pathologization, rationalization and trivialization.

In contrast to Marcuse's pessimist view emphasizing its affirmative aspects, the authors conclude that such commodification in the long term may have transformative effects on the dominant ideology. This is because even if something is banished to the realm of imagination, e.g. through aesthetic semblance, it can still be enacted in real life.

Michael Brown argues that what unites the human and social sciences is their evolving character, made explicit in the concepts of “reflexivity,” “course of activity,” and “theorizing.” Once the social sciences are taken as a whole, the notion of “sociality” will allow to grasp society as ever changing, as a becoming. I shall examine the notion of sociality in the literary criticism of Lukács, Goldmann, and Adorno, three authors who consider the essay as the adequate open form of critique in times of rapid social change. Originally adopted by the young Lukács, the essay tended to be abandoned by him when elaborating the concept of critical or socialist realism as a repository of timeless cultural values. In his studies in the European realist or the soviet novel, for example, on Balzac, Stendhal, Thomas Mann, or Solzhenitsyn, the dialectical concept of social totality becomes a sum of orientations, presenting the individual writer with the moral task to choose “progress” and discard “negativity.” The social is thus narrowed to individual choice. Different from Lukács, Goldmann's literary theory defines cultural production as a matter of the social group, the transindividual subject. Goldmann was deeply marked by Lukács's early writings from which he gained notably the notion of tragedy and the concept of maximum possible consciousness—the world vision of a social group which structures the work of a writer. Cultural creation is resistance to capitalist society, as evident in the literature of absence, Malraux's novels, and the nouveau roman. In the writings of Adorno the social is lodged within the avant-garde, provided that one takes its means and procedures literally, e.g., the writings of Kafka. By formal innovation—among others the adoption of the essay, the small form, the fragment—art exercises criticism of the ongoing rationalization process and preserves the possibility of change (p. 319).

This article examines the differential effects of two types of trust (affect based and cognition based) and two types of feelings (ganqing and jiaoqing) on different knowledge-sharing processes (seeking, transfer, and adoption) among Chinese employees. The influences of these different types of trust and feelings on Chinese employeesʼ propensities to seek, transfer, and adopt explicit and tacit knowledge are also analyzed and discussed. The analysis shows affect-based trust increases knowledge transfer, while cognition-based trust is more important to knowledge seeking and adoption. Affect-based trust alone can facilitate the different processes of sharing explicit knowledge. Effective sharing of tacit knowledge, on the other hand, requires the simul-taneous support from affect-based trust and cognition-based trust. Ganqing and jiaoqing are also important in knowledge transfer and adoption. Either feeling may increase the likelihood to seek, transfer, and adopt explicit knowledge by itself. The influences of both feelings on tacit knowledge seeking, transfer, and adoption hinge on the presence of cognition-based trust.