Abstract

Vasily Sesemann’s aesthetics is a transcendental philosophy that seeks to answer the question of how an experience of beauty is possible. Sesemann insists that aesthetics should focus on the study of the aesthetic object itself, and through it go to the problematics of the act of perception and creativity. Sesemann states that not only the relationship between the work of art and the perceiver is important in order to understand the aesthetic object, but also the relationship between the work of art and the creator. The aesthetic object in its sedimented form not only retains indications of the act of creation, but also makes demands on the perceiving subject. Aesthetic objects are sedimented passive structures that can be activated by the performative actions of the perceiver when she discovers the appropriate way of perception. Sesemann, like Moritz Geiger, claims that aesthetics is impossible without an analysis of feelings. He, like Geiger, recognizes the importance of empathy in aesthetic experience. However, Sesemann develops the concept of aesthetic empathy using Max Scheler’s arguments. Empathy is necessary, because the perceiver must be able to understand expressions. The aim of this paper is to analyse the phenomenological aspects of Vasily Sesemann’s aesthetics. Firstly, this paper analyzes the Sesemann’s phenomenology of aesthetic experience. Secondly, it shows that the analysis performed by Sesemann demonstrates why empathy plays a leading role in aesthetic experience.