This paper pursues the philosophical significance of a relatively unexplored point of Platonic aesthetics: the social dimension of beauty. The social dimension of beauty resides in its conceptual connection to shame and honour. This dimension of beauty is fundamental to the aesthetic education of the Republic, as becoming virtuous for Plato presupposes a desire to appear and to be admired as beautiful. The ethical significance of beauty, shame, and honour redound to an ethically rich notion of appearing before others which (...) corresponds to a public conception of virtue. I suggest how this dimension of beauty in Plato – particularly the emphasis on beautification – proves fruitful for reconsidering the scope and the nature of aesthetic experience. (shrink)

Discussions of extended cognition have increasingly engaged with the empirical and methodological practices of cognitive science and psychology. One topic that has received increased attention from those interested in the extended mind is music cognition. A number of authors have argued that music not only shapes emotional and cognitive processes, but also that it extends those processes beyond the bodily envelope. The aim of this paper is to evaluate the case for extended music cognition. Two accounts are examined in detail: (...) Joel Krueger’s “musically extended emotional mind” and Tom Cochrane’s “expression and extended cognition.” Each account is evaluated using three “anti-extension” arguments. I argue that Krueger and Cochrane’s accounts offer important steps toward extended music cognition, but that each account remains underdeveloped in various ways. To supplement existing approaches, I propose a complementary extended computational approach to music cognition. The claim is that music cognition forms part of an extended system in virtue of involving computational processes that range across environmental and in-the-head elements. The paper concludes by showing how the ECMC deals with each of the three anti-extension challenges and responds to objections. (shrink)

Electronic dance music has much about it to interest philosophers. In this article, I explore facets of dance music cultures, using the issue of authenticity as a framing question. The problem of sorting real or authentic dance music from mainstream or commercial clubbing can be treated as a matter of history and genre-definition; as a matter of defining scenes or subcultures; and as a matter of blackness. In each case, electronic dance music, and critical discourse surrounding it, offers fresh illumination (...) of aesthetic questions. I briefly characterise the main genres of dance music, match conversations about the hardcore continuum with philosophers’ accounts of genre, survey sociologists’ ways of thinking about cultures and their connections to taste and personal identity, and link criticisms that dance music now lacks blackness to conceptions of black aesthetics. This article is Part I of two; Part II focusses on dancers, DJs, and the aesthetics and ontology of dance music itself. Video abstract. (shrink)

The various aesthetic phenomena found repeatedly in the scientific enterprise stem from the role of God as artist. If the Creator is an artist, how and why natural scientists study the divine art work can be understood using theological aesthetics and the philosophy of art. The aesthetic phenomena considered here are as follows. First, science reveals beauty and the sublime in natural phenomena. Second, science discovers beauty and the sublime in the theories that are developed to explain natural phenomena. Third, (...) the search for beauty often guides scientists in their work. Fourth, where beauty is perceived, feelings of the sublime often also follow upon further contemplation. This linkage of beauty in science with truth and the sublime runs counter to most aesthetic theory since Kant. Scholarship in theological aesthetics has recently argued that the modern and postmodern elevation of the sublime over beauty is merely a preference that reveals a bias against transcendence—against God. If doing and understanding science can show this sundering of the sublime from the beautiful to be in error, science also gives evidence of transcendence. (shrink)

On a widely held view in aesthetics, appreciation requires disinterested attention. George Dickie famously criticized a version of this view championed by the aesthetic attitude theorists. I revisit his criticisms and extract an overlooked challenge for accounts that seek to characterize appreciative engagement in terms of distinctive motivation: at minimum, the motivational profile such accounts propose must make a difference to how appreciative episodes unfold over time. I then develop a proposal to meet this challenge by drawing an analogy between (...) how attention is guided in appreciation and how practical action is guided in ‘striving play’—a mode of game play recently foregrounded in the philosophy of games. On the resulting account, appreciation involves an ‘inverted’ motivational structure: the appreciating agent's attention is guided by cognitive goals taken up instrumentally, for the sake of the cognitive activity that results from attending under the guidance of those goals. (shrink)

My review of Ike Kamphof’s “Webcams to Save Nature: Online Space as Affective and Ethical Space” focuses on the question how the engagement of the spectator of the described websites is temporally structured and how the discrepancy between the instantaneity of affective response and the duration of moral engagement is solved. I propose to draw on Alexander Nehamas’ philosophy of beauty as an in-between, bringing affect and ethics closer together.

This essay surveys the main objections to aesthetic hedonism, the view that aesthetic value is reducible to the value of aesthetic pleasure or experience. Hedonism is the dominant view of aesthetic value, but a spate of recent criticisms has drawn its accuracy into question. I introduce some distinctions crucial to the criticisms, before using the bulk of the essay to identify and review six major lines of argument that hedonism's critics have employed against it. Whether or not these arguments suffice (...) to refute hedonism decisively, I argue that its privileged status, as the sole contender in aesthetic value theory, is detrimental to downstream research on aesthetic phenomena. The essay concludes with an overview of current work and promising avenues of inquiry into non-hedonic alternatives. (shrink)

ABSTRACTAlthough grounded in different philosophical traditions, Alexander Nehamas and Hans-Georg Gadamer each return to Plato's idea of the beautiful, to kalon, in order to reclaim the relevance of beauty for our understanding of art today. Their appeal to Plato challenges the reign of aesthetics that both see inaugurated by Kant's aesthetic theory. Nehamas criticizes the Kantian notion of “disinterest” as a “pleasure bereft of desire” in order to reassert the passionate longing that draws us toward art. Gadamer criticizes Kant's analysis (...) for the way it divides the aesthetic from the cognitive, thereby alienating art and beauty from any claim to knowledge or truth. So Nehamas emphasizes the import of Platonic erōs to a phenomenological account of our experience of beauty. Love, so understood, elides any easy distinction between the sensual and spiritual, between the desire to possess and the passion to know—just as beauty cannot be captured in distinctions between what is and what appears. Gadamer draws out precisely the ontological dimension of the beautiful as self-presentation. In so doing he revives the intimacy of beauty and truth, alētheia, as the movement into unconcealment by which something comes forth into its presence. In the end, I suggest appropriating Nehamas's phenomenological analysis of the erotic to Gadamer's ontological understanding of the alethic in order to renew the relation of erōs and kalon into an account that recalls this Platonic legacy for a contemporary hermeneutics of art. (shrink)

This paper argues for a realist position in the metaphysics of aesthetic properties. Realist positions about aesthetic properties are few and far between, though sometimes developed by analogy to realism about colours. By contrast, my position is based on a disanalogy between aesthetic properties and colours. Unlike colours, aesthetic properties are perceived as relatively unsteady properties: as powers that objects have to cause a certain experience in the observer. Following on from this observation, I develop a realist account of aesthetic (...) properties as causally efficient powers, analogous to properties like fragility or poisonousness. To show how such a view can be made ontologically respectable, I draw on recent ‘dispositionalist’ accounts of powers in philosophical metaphysics. I then offer two arguments in favour of this view. First, the view matches the phenomenology of aesthetic judgement. Second, the view offers an explanation of how it is that critics can demand agreement with their aesthetic judgements. (shrink)

This essay explores the educational significance of two cinematic narratives: Il Postino and Take the Lead. Given that these two movies are about the moral power of art as such, the main focus will be on how the different arts with which these movies deal provide their own distinctive insights into significant areas of human moral experience; more specifically, these films aim to explore the distinctive artistic contribution of poetry and dance to the human moral condition. This essay aims not (...) only to draw attention to the two films discussed but also to suggest a new approach to teaching about these and other artworks in schools and other educational contexts."Poetry doesn't belong to those who write it; it.. (shrink)

An ancient Greek proverb declares: ‘beautiful things are difficult’. One obvious difficulty arises from their almost limitless variety: sights, sounds, people, natural phenomena, man-made objects and abstract ideas may all bebeautiful, but what do these things have in common? It is not just beauty's breadth of application, then, that makes it difficult, but the way in which its meaning varies depending on context. The beauty of a child may mean something quite different from the beauty of an old and wizened (...) face, let alone the beauty of a supermodel. In common parlance,beautifulmay be used as a general term of approbation alongside others likelovelyorfine, while in academic discourse, the wordbeautyhas a life of its own: since the emergence of aesthetics as an independent discipline in the mid eighteenth century, beauty has been constantly theorized and responded to in different ways that have laden the term with its own peculiar historical baggage. And although some of these philosophical reflections on beauty may have trickled into the common cultural consciousness, in general they seem a far cry from beauty's most ubiquitous incarnation in modern Western society, in the cosmetics industry; to put it another way, if you go into a beauty salon in search of a Kantian ideal of disinterested contemplation, I suspect you will be disappointed. (shrink)

ABSTRACTAlthough formative of modern value theory, the moral beauty view—which states that moral virtue is beautiful and moral vice is ugly—is now mostly neglected by philosophers. The two contemporary defences of the view mostly capitalize on its intuitive attractiveness, but to little avail: such considerations hardly convince sceptics of what is nowadays a rather unpopular view. Historically, the view was supported by thought experiments; and although these greatly increase its plausibility, they also raise empirical questions, which they leave unanswered. Here, (...) I offer a novel defence of the moral beauty view, capitalizing on empirical evidence and arguing via an inference to the best explanation. (shrink)

I offer a set of sufficient conditions for beauty, drawing on Parsons and Carlson’s account of ‘functional beauty’. First, I argue that their account is flawed, whilst falling short of...

There seems to be a deep tension between two aspects of aesthetic appreciation. On the one hand, we care about getting things right. On the other hand, we demand autonomy. We want appreciators to arrive at their aesthetic judgments through their own cognitive efforts, rather than deferring to experts. These two demands seem to be in tension; after all, if we want to get the right judgments, we should defer to the judgments of experts. The best explanation, I suggest, is (...) that aesthetic appreciation is something like a game. When we play a game, we try to win. But often, winning isn’t the point; playing is. Aesthetic appreciation involves the same flipped motivational structure: we aim at the goal of correctness, but having correct judgments isn’t the point. The point is the engaged process of interpreting, investigating, and exploring the aesthetic object. Deferring to aesthetic testimony, then, makes the same mistake as looking up the answer to a puzzle, rather than solving it for oneself. The shortcut defeats the whole point. This suggests a new account of aesthetic value: the engagement account. The primary value of the activity of aesthetic appreciation lies in the process of trying to generate correct judgments, and not in having correct judgments. -/- *There is an audio version available: look for the Soundcloud link, below.*. (shrink)

Problems with representing friendship in painting and the novel and its more successful displays in drama reflect the fact that friends seldom act as inspiringly as traditional images of the relationship suggest: friends' activities are often trivial, commonplace and boring, sometimes even criminal. Despite all that, the philosophical tradition has generally considered friendship a moral good. I argue that it is not a moral good, but a good nonetheless. It provides opportunities to try different ways of being, and is crucial (...) to the processes through which we establish our individuality. (shrink)

Nietzsche sometimes writes as if we are not in control—at least not in conscious control—of our actions. He seems to suggest that what we actually do is independent of our intentions. It turns out, though, that his understanding of both intention and action differs radically from most contemporary treatments of the issue. In particular, he denies that our actions are caused by their intentions, whose role is hermeneutical in a sense that this essay develops. How then is responsibility to be (...) assigned, since its moral variety, at least, depends, on several views, on the intention with which an action is performed? Nietzsche, of course, is not interested in making attributions of moral responsibility. Still, his views on the relationship between an individual action, its intention, other actions by its agent, and the agent's character, as this essay presents them, provide a reasonable account of action generally and a different, broader account of responsibility for oneself. (shrink)

Some philosophers have claimed that emotions are states of mind where an object is taken seriously. Seriousness, as this paper understands it, involves both a phenomenological change in attention and non-indifference towards an object. The paper investigates how contemporary theories of emotion can explain the seriousness of emotion. After rejecting explanations based on feeling, desire, and concern, the paper argues that the seriousness of an emotion can be explained as the manifestation of a concern in an outwardly directed feeling. Given (...) the lack of competing explanations, seriousness probably must be explained this way. This argument shows how emotional feelings constitutively depend on desires, and why desires are essential ingredients to emotion. (shrink)

Aesthetic values give agents reasons to perform not only acts of contemplation, but also acts like editing, collecting, and conserving. Moreover, aesthetic agents rarely operate solo: they conduct their business as integral members of networks of other aesthetic agents. The consensus theory of aesthetic value, namely that an item’s aesthetic value is its power to evoke a finally valuable experience in a suitable spectator, can explain neither the range of acts performed by aesthetic agents nor the social contexts in which (...) they operate. This paper proposes a new theory of aesthetic value specifically to explain facts about the sociality of aesthetic agents. (shrink)

I argue that Nietzsche’s criticism of the Kantian theory of disinterested pleasure in beauty reflects his own commitment to claims that closely resemble certain Kantian aesthetic principles, specifically as reinterpreted by Schiller. I show that Schiller takes the experience of beauty to be disinterested both (1) insofar as it involves impassioned ‘play’ rather than desire-driven ‘work’, and (2) insofar as it involves rational-sensuous (‘aesthetic’) play rather than mere physical play. In figures like Nietzsche, Schiller’s generic notion of play—which is itself (...) influenced by Kant’s claim that aesthetic pleasure is orthogonal to desire-satisfaction—becomes decoupled from his (further) Kantian view that aesthetic play essentially involves a harmony of sensuous receptivity and rational spontaneity. The result, I suggest, is a self-standing opposition between desires and passions. This motivates a recognizably Romantic vision of aesthetic disinterestedness, as freedom from desire realized in a state of creative determination by passion. (shrink)

Robert Pippin has recently raised what he calls ‘the Montaigne problem’ for Nietzsche's philosophy: although Nietzsche advocates a ‘cheerful’ mode of philosophizing for which Montaigne is an exemplar, he signally fails to write with the obvious cheerfulness attained by Montaigne. We explore the moral psychological structure of the cheerfulness Nietzsche values, revealing unexpected complexity in his conception of the attitude. For him, the right kind of cheerfulness is radically non-naïve; it expresses the overcoming of justified revulsion at calamitous aspects of (...) life through a reflective, higher-order affirmative attitude. This complex notion of cheerfulness turns out to have roots in Montaigne himself, and it must be thought of as a kind of second nature cultivated through practice, as a kind of second nature. Understanding the meaning of cheerfulness thereby sheds light on the conception of philosophy as a way of life in both Nietzsche and Montaigne. (shrink)

The aim of this paper is to show that an aesthetics of exemplarity could be a useful component of projects of moral self-cultivation. Using some in Linda Zagzebski's exemplarism, I describe a distinctive, aesthetically-inflected mode of admiration called moral attraction whose object is the inner beauty of a persn - the expression of the 'inner' virtues or excellences of character of a person in 'outer' forms of bodily comportment that are experienced, by others, as beautiful. I then argue that certain (...) moral traditions deploy inner beauty within their practices of moral self-cultivation - a good example being Confucianism. Advocates of exemplarist moral education should therefore take seriously the ways that an aesthetics of exemplarity can play roles within projects of moral self-cultivation. (shrink)

In her account of a debate held at Princeton University between herself and Peter Singer, the lawyer and disability rights activist Harriet McBryde Johnson criticizes the ‘terrible purity of Singer's vision’. Although she certainly disagrees with the substance of Singer's arguments concerning disability and infanticide, this remark is best understood as a critique of their form. In this paper, I attempt to make sense of this critique. I argue that Singer's characteristic mode of argument, with its appeal to a universal, (...) neutral point of view, makes it impossible for McBryde Johnson to give voice to her particular experience and thus obscures her humanity. In order to clarify the positive contribution that an appeal to particular experience may make to moral reasoning, I draw a parallel with the transformative effects of the experience of beauty, arguing that McBryde Johnson's writing ought to be regarded as both morally and philosophically instructive. (shrink)

There have been more articles on Kant's aesthetics in the history of the Journal than on the next four leading figures in the history of aesthetics combined. I argue that this is because Kant's aesthetic theory consists of multiple levels of theory that makes it accessible to and important for multiple approaches to the subject itself. Continuing issues for both Kant interpretation and for aesthetics in general arise at each of these levels, including the plausibility of the claim to universal (...) validity in judgments of taste, the nature of the free play of the imagination in aesthetic experience, the character of aesthetic pleasure, the proper objects of aesthetic judgment, and the moral significance of aesthetic experience. (shrink)

The aim of the paper is to reassess the prospects of a widely neglected affective conception of the aesthetic evaluation and appreciation of art. On the proposed picture, the aesthetic evaluation and appreciation of art are non-contingently constituted by a particular kind of pleasure. Artworks that are valuable qua artworks merit, deserve, and call for a certain pleasure, the same pleasure that reveals (or at least purports to reveal) them to be valuable in the way that they are, and constitutes (...) their aesthetic evaluation and appreciation. This is why and how art is non-contingently related to pleasure. Call this, the Affective View. While I don’t advance conclusive arguments for the Affective View in this paper, I aim to reassess its prospects by (1) undermining central objections against it, (2) dissociating it from hedonism about the value of artworks (the view that this value is grounded in, and explained by, its possessors’ power to please), and (3) introducing some observations on the practice of art in support of it. Given that the objections I discuss miss their target, and given the observations in support of it, I conclude that the Affective View is worth serious reconsideration. (shrink)

According to tradition, aesthetic value is non-contingently connected to a certain feeling of liking or pleasure. Is that true? Two answers are on offer in the field of aesthetics today: 1. The Hedonist answers: Yes, aesthetic value is non-contingently connected to pleasure insofar as this value is constituted and explained by the power of its possessors to please (under standard conditions). 2. The Non-Affectivist answers: No. At best, pleasure is contingently related to aesthetic value. The aim of this paper is (...) to point to a blind spot in the dialectic between these two standard positions by defending a third neglected answer to the question above, the answer of the Value-Meriting-Pleasure [VMP] advocate. According to this answer, a certain kind of (cognitive and responsive) pleasure is connected to aesthetic value non-contingently, but also non-hedonically. VMP is the view that objects of aesthetic value are non-contingently related to pleasure insofar as they merit a certain kind of pleasure. But, pace the hedonist, those objects are valuable (those that are to be engaged with etc.) neither on account of their capacity to give pleasure nor on account of the hedonic value of the attitude they merit. (shrink)

A primary dimension of our engagement with fictional works of art – paradigmatically literary, dramatic, and cinematic narratives – is figuring out what is true in such representations, what the facts are in the fictional world. These facts include not only those that ground any genuine understanding of a story – say, that it was his own father whom Oedipus killed – but also those that may be missed in even a largely competent reading, say, that Emma Bovary's desires and (...) dissatisfactions are fed by reading romance novels. (shrink)

A crux of Plato’s Symposium is how beauty relates to the good. Diotima distinguishes beauty from the good, I show, to explain how erotic pursuits are characteristically ambivalent and opaque. Human beings pursue beauty without knowing why or thinking it good; yet they are rational, if aiming at happiness. Central to this reconstruction is a passage widely taken to show that beauty either coincides with the good or demands disinterested admiration. It shows rather that what one loves as beautiful does (...) not appear good, a proposal with ramifications for ethical psychology. (shrink)

Aristotle considered moral beauty to be the telos of the human virtues. Displays of moral beauty have been shown to elicit the moral emotion of elevation and cause a desire to become a better person and to engage in prosocial behavior. Study 1 (N = 5380) shows engagement with moral beauty is related to several psychological constructs relevant to moral education, and structural models reveal that the story of engagement with moral beauty may be considered a story of love and (...) connectedness; it is uniquely predictive of caring for, being empathic of, loving, and valuing benevolence toward others. Study 2 (N = 542) demonstrates that the personality trait of engaging with moral beauty moderates susceptibility to elevation. These studies suggest that encouraging students to engage with moral beauty might increase their desire to become better persons and to do good. Convergent with other research showing that moral emotions motivate moral behavior, we suggest that moral education programs increase their focus on developing engagement with moral beauty. (shrink)

Kant claims in the third Critique that one can make about wine the merely subjective judgment that it is agreeable but never the universally valid judgment that it is beautiful. This follows from his views that judgments of beauty can be made only about the formal (spatiotemporal) features of a representation and that aromas and flavors consist of formless sensory matter. However, I argue that Kant's theory permits judgments of beauty about wine because the experience displays a temporal structure: the (...) aromas and flavors evolve over the course of a tasting from the bouquet through the palate to the finish. An analogy with music, which Kant describes as 'a play of sensations in time', illuminates how wine qualifies as an object of pure judgments of taste: the 'structure' of a wine can be compared to harmonic structure, and its development throughout the taste can be compared to the unfolding of melody and harmonic progression. (shrink)

Ante el renovado interés por la estética y el destacado retorno de la belleza en la teoría del arte de las últimas décadas, el propósito de este artículo es analizar y cuestionar algunas de las razones que explicarían su exilio del arte contemporáneo, en concreto las que apuntan a la dimensión estética como alienadora de la acción política. Mi primer objetivo es pues mostrar que la reconsideración de la naturaleza de lo estético y el reconocimiento de la pluralidad de cualidades (...) estéticas evita esa objeción al tiempo que impide calificar al arte contemporáneo de anti-estético. Por otra parte, apelando a las llamadas “bellezas terribles” me centraré en defender que los argumentos que limitan la opción de la belleza en el arte actual tampoco lograrían mostrar por completo el carácter anti-político de esta cualidad estética, por lo que merecería dejar de considerarse tan restringida. (shrink)

Are we really sure to correctly know what do we feel in front ofan artwork and to correctly verbalize it? How do we know what weappreciate and why we appreciate it? This paper deals with the problem ofintrospective opacity in aesthetics (that is, the unreliability of self-knowledge) in the light of traditional philosophical issues, but also of recentpsychological insights, according to which there are many instances ofmisleading intuition about one’s own mental processes, affective states orpreferences. Usually, it is assumed that (...) aesthetic statements are intuitivelyclear and self-evident. However, a long tradition in psychological researchhas called the idea of introspective transparency and the infallibility of self-knowledge into question (Wilson 2002). This topic has only recently beenrecognized as an interesting problem in aesthetics (Melchionne 2011, Irvin2014). In this paper I will discuss the main shortcomings in introspective self-knowledge, mostly referring to psychological findings. As a consequence, thedevelopment of a folk psychological account of aesthetic experience could beneeded, investigating how people develop intuitive and naïve theories abouttheir aesthetic reactions, taste, and feelings, distinct from a more objectiveand empirically grounded account of how judgment and preferences areactually formed in ourselves, even on a neurobiological level. However, itwill also be argued that bypassing the individual judgment and his expressedchoices in favor of allegedly more objective levels of description would notbe an innocent step to take. (shrink)

J. R. R. Tolkieno „Žiedų valdovas“ yra vienas populiariausių XX a. literatūros kūrinių. Jo populiarumą iš dalies lemia lingvistinė gelmė, stiliaus meniškumas ir jame pateikta pasaulėvokos vienovė. Tolkieno požiūris į kalbų grožį, jo žavėjimasis atskirais žodžiais, ypač vardais, ir jo profesinis domėjimasis senąja anglų kalba buvo pasitelkti tiek jo moksliniuose tyrinėjimuose, tiek įtraukti į Viduržemio pasakojimų mitologiją. Tolkieno lingvistinės estetikos elementai apima estetinę pajautą ir žodžių skambesio svarbą, garso fonetinio artimumo reikšmei pripažinimą, senųjų kalbų žodžių pirmapradį semantinį glaudumą su į (...) juos įrašyta mitologija, taip pat ir mūsų jautrumą arba estetinį reagavimą į kalbos garsines struktūras. Tolkieno pažiūros į fonologiją ir fonetinę estetiką buvo tiesiogiai pritaikytos jam kuriant kalbas, Viduržemio mitologiją ir įvairius anglų prozos stilius kūrinyje „Žiedų valdovas“. (shrink)