This Element considers Kant's account of the sublime in the context of his predecessors both in the Anglophone and German rationalist traditions. Since Kant says with evident endorsement that 'we call sublime that which is absolutely great' and nothing in nature can in fact be absolutely great, Kant concludes that strictly speaking what is sublime can only be the human calling to perfect our rational capacity according to the standard of virtue that is thought through the moral (...) law. The Element takes account of the difference between respect and admiration as the two main varieties of sublime feeling, and concludes by considering the role of Stoicism in Kant's account of the sublime, particularly through the channel of Seneca. (shrink)

This volume offers readers a unique and comprehensive overview of theoretical perspectives on "the sublime," the singular aesthetic response elicited by phenomena that move viewers by transcending and overwhelming them. The book consists of an editor's introduction and fifteen chapters written from a variety of disciplinary perspectives. Part One examines philosophical approaches advanced historically to account for the phenomenon, beginning with Longinus, moving through eighteenth and nineteenth century writers in Britain, France, and Germany, and concluding with developments in contemporary (...) continental philosophy. Part Two explores the sublime with respect to particular disciplines and areas of study, including Dutch literature, early modern America, the environment, religion, British Romanticism, the fine arts, and architecture. Each chapter is both accessible for nonspecialists and offers an original contribution to its respective field of inquiry. (shrink)

The Sublime in Schopenhauer's Philosophy transforms our understanding of Schopenhauer's aesthetics and anthropology. Bart Vandenabeele breaks new ground by providing what is probably the first monograph to be devoted exclusively to Schopenhauer's theory of the sublime. The book focuses on Schopenhauer's conception of the sublime and how it relates to the individual and its attitude towards life. The author explores in unusual depth Schopenhauer's relation to Kant, whose follower and critic he was, and shows how Schopenhauer's aesthetic (...) theory moves beyond Kant's in numerous meaningful ways. Drawing on recent insights in psychology and the philosophy of mind, Vandenabeele seeks ultimately to rework Schopenhauer's theory into a viable form so as to establish the sublime as a distinctive aesthetic category with a broader existential and metaphysical significance. (shrink)

In The Sublime in Modern Philosophy: Aesthetics, Ethics, and Nature, Emily Brady takes a fresh look at the sublime and shows why it endures as a meaningful concept in contemporary philosophy. In a reassessment of historical approaches, the first part of the book identifies the scope and value of the sublime in eighteenth-century philosophy, nineteenth-century philosophy and Romanticism, and early wilderness aesthetics. The second part examines the sublime's contemporary significance through its relationship to the arts; its (...) position with respect to other aesthetic categories involving mixed or negative emotions, such as tragedy; and its place in environmental aesthetics and ethics. Far from being an outmoded concept, Brady argues that the sublime is a distinctive aesthetic category which reveals an important, if sometimes challenging, aesthetic-moral relationship with the natural world. (shrink)

The Sublime Today considers contemporary applications of aesthetic philosophy and earlier theories of the sublime from Longinus, Boileau, Burke, Kant, and Hegel to current literary and cultural contexts. Today, aesthetic experience itself seems to be changing, given the rise of new media and new conditions for the viewing and the reception of works of art. How might the rhetoric of the sublime be used to both describe our current situation and help formulate constructive responses to it? The (...) Sublime Today collects the work of scholars in literature, film, art, and media studies and provides a forum for investigating the contemporary relevance of the sublime, both as it has been understood historically and as it has been formulated by more recent theorists such as Jameson, Lyotard, Kristeva, and others. The volume includes essays on literary readings of the sublime in Coetze, Eggers, Lahiri, and Auster; essays on film and the visual arts in the work of François Ozon and in recent participatory art; and essays on how new technologies and media, as in media representations of 9/11, re-frame our relationship to the aesthetics of the sublime, especially as they intersect with questions of gender, the postcolonial, and the uneasy politics of terror. (shrink)

Based on their critical analysis of Kant's "Critique of Judgment", the authors of this book show from different perspectives in what way the Kantian concept of the sublime is still a main stream of inspiration for contemporary thinking.

Current understandings of the sublime are focused by a single word and by a single author. The sublime is not a word: it is a concept and an experience, or rather a whole range of ideas, meanings and experiences that are embedded in conceptual and experiential patterns. Once we train our sights on these patterns a radically different prospect on the sublime in antiquity comes to light, one that touches everything from its range of expressions to its (...) dates of emergence, evolution, role in the cultures of antiquity as a whole, and later reception. This book is the first to outline an alternative account of the sublime in Greek and Roman poetry, philosophy, and the sciences, in addition to rhetoric and literary criticism. It offers new readings of Longinus without privileging him, but instead situates him within a much larger context of reflection on the sublime in antiquity. (shrink)

In this provocative and original work, Slavoj Zizek takes a look at the question of human agency in a postmodern world. From the sinking of the Titanic to Hitchcock's Rear Window, from the operas of Wagner to science fiction, from Alien to the Jewish Joke, the author's acute analyses explore the ideological fantasies of wholeness and exclusion which make up human society. Linking key psychoanalytical and philosophical concepts to social phenomena such as totalitarianism and racism, the book explores the political (...) significance of these fantasies of control. In so doing, The Sublime Object of Ideology represents a powerful contribution to a psychoanalytical theory of ideology, as well as offering persuasive interpretations of a number of contemporary cultural formations. -- Back cover. (shrink)

Tracks the sublime art movement from Kant to the 21st century and onwards to a new future Stephen Zepke tracks the sublime art movement from its beginnings in Kant to its flowering in the late 20th and early 21st centuries. He shows that the idea of sublime art waxes and wanes in the work of Jean-Francois Lyotard, Gilles Deleuze and Felix Guattari, Jacques Derrida, Jacques Ranciere and the recent Speculative Realism movement. With it, a visionary politics of (...) art seeks to give it the most creative power possible: the power to overcome our conditions and embrace the unknown. (shrink)

In the history of aesthetics, few concepts have been as powerful and as elusive as the idea of the sublime, the "enthusiastic terror" that can possess us when we behold a mountain or a miracle. In his new book, James Kirwan traces the history of the sublime from its emergence in the eighteenth century to its resurgence in contemporary aesthetics. Sublimity addresses the nature of the sublime experience itself, and the function that experience has played, and continues (...) to play, within aesthetic discourse. The book both updates and revises existing treatments of the sublime in the eighteenth century, examines its neglected role in the nineteenth century aesthetics, and analyzes the significance of the modifications the concept has undergone in order to serve the interests of contemporary aesthetics. The book thus offers the most comprehensive coverage of the history of the sublime available. With its appeal for readers in aesthetics, art history, religion, and literary theory, Sublimity will beof wide use to students and scholars. (shrink)

The aesthetic tradition has identified as paradigmatically sublime such objects as imposing mountains and intense storms, as well as monumental art. But the tradition also acknowledges less paradigmatic cases, including sometimes mathematical structures or abstract concepts. In this paper, we argue that there is also a case for considering phenomenal consciousness – the experiential quality of subjective awareness – as a sublime phenomenon. One appreciates this, we argue, when one is struck by (fitting) awe upon contemplating (a) the (...) perplexing existence of something like phenomenal consciousness in an otherwise completely material universe and (b) the role of consciousness in injecting meaning and value in an otherwise brutally factual reality. (shrink)

Christine Battersby is a leading thinker in the field of philosophy, gender studies and visual and literary aesthetics. In this important new work, she undertakes an exploration of the nature of the sublime, one of the most important topics in contemporary debates about modernity, politics and art. Through a compelling examination of terror, transcendence and the ‘other’ in key European philosophers and writers, Battersby articulates a radical ‘female sublime’. A central feature of _The Sublime, Terror and Human (...) Difference_ is its engagement with recent debates around ‘9/11’, race and Islam. Battersby shows how, since the eighteenth century, the pleasures of the sublime have been described in terms of the transcendence of terror. Linked to the ‘feminine’, the sublime was closed off to flesh-and-blood women, to ‘Orientals’ and to other supposedly ‘inferior’ human types. Engaging with Kant, Burke, the German Romantics, Nietzsche, Derrida, Lyotard, Irigaray and Arendt, as well as with women writers and artists, Battersby traces the history of these exclusions, while finding resources within the history of western culture for thinking human differences afresh _The Sublime, Terror and Human Difference_ is essential reading for students of continental philosophy, gender studies, aesthetics, literary theory, visual culture, and race and social theory. (shrink)

The topic of the sublime is making a return to contemporary discourse on aesthetics and cognition. In Sublime Understanding, Kirk Pillow makes sublimity the center of an alternative conception of aesthetic response and interpretation. He draws an aesthetics of sublimity from Kant's Critique of Judgment, bolsters it with help from Hegel, and establishes its place in a broadened conception of human understanding. He argues that sublime reflection provides a model for an interpretive response to the uncanny Other (...) outside our conceptual grasp; it advances our sense-making pursuits but eschews unified, conceptual determination. Thus "sublime understanding" is the always partial, indeterminate grasping of contextual wholes through which we make sense of the uncanny particular in both art and the lived world.The book is divided into three parts. In the first two parts, Pillow presents insightful reinterpretations of Kant's and Hegel's aesthetics. In the third part he develops his own model of an aestheticized understanding, which illuminates contemporary discussions of metaphor and interpretation, while bridging Anglo-American and continental treatments of these issues. The presentation is a model of clear and well-crafted exposition, exemplifying the practice of aesthetically reflective sublime understanding that it articulates. (shrink)

ABSTRACT Nietzsche sometimes offers the elusive suggestion that his psychology is not just original, but inaugural: a “first” in the field of philosophy. This article argues that a clue to his inaugural ambitions is discovered in his novel use of sublimation as a concept that engages in both a genealogical critique and a therapeutic reassessment of the basic prejudices of value dualism that he claims constitute the evaluative core of the Western tradition. Genealogically, sublimation provides Nietzsche with a new structure (...) of naturalistic narrative that explains how traditionally opposed values actually share a common natural origin. Therapeutically, Nietzsche's various sublimation narratives serve to qualify the effects of his own naturalistic critique by revealing how and why our animal bodies and drives can now be practically affirmed as a new source of human dignity. (shrink)

Often labelled as "indescribable," the sublime is a term that has been debated for centuries amongst writers, artists, philosophers and theorists. Usually related to ideas of the great, the awe-inspiring and the overpowering, the sublime has become a complex yet crucial concept in many disciplines. Offering historical overviews and explanations, Philip Shaw looks at: · The legacy of the earliest, classical theories of the sublime through the romantic to the post-modern and avant-garde sublimity · The major theorists (...) of the sublime such as Kant, Burke, Lyotard, Derrida, Lacan and Zizek, offering critical introductions to each · The significance of the concept through a range of literary readings including the Old and New testaments, Homer, Milton and writing from the romantic era · How the concept of the sublime has affected other art forms such as painting and film, from abstract expressionism to David Lynch's neo-noir This remarkably clear study of what is, in essence, a term which evades definition, is essential reading for students of literature, critical and cultural theory. (shrink)

In an age of immediate and global exchange of information, the ability to theorize about political conditions remains largely an elite, technocratic, and esoteric enterprise. In this timely intervention, Dean Caivano and Sarah Naumes argue that storytelling in the form of narrative and autoethnography creates an emancipatory potential through its ability to theorize from below, welcoming marginalized and excluded voices. Drawing from the disciplines of political studies, philosophy and literary studies, this volume offers a new assessment of political texts through (...) the lens of the sublime as a fertile terrain to challenge who can write and disseminate political ideas - and how"--Back cover. (shrink)

This chapter argues that Kant’s aesthetic theory of the sublime has particular relevance for his ethics of virtue. Kant contends that our readiness to revel in natural sublimity depends upon a background commitment to moral ends. Further lessons about the emotional register of the sublime allow us to understand how Kant can plausibly contend that the temperament of virtue is both sublime and joyous at the same time.

This article demonstrates a novel conceptualization of sublimity: the sublime in the pedestrian. This pedestrian mode of sublimity is exemplified by the Biblical Abraham, the central figure of Kierkegaard’s pseudonymous Fear and Trembling. It is rooted in the analysis of one of the foundational stories of the three monotheistic religions: Abraham’s averted sacrifice of his son Isaac. The defining feature of this new, pedestrian mode of sublimity is that is remains hidden behind what I call a total incognito. It (...) is similar to the classical ‘elevated mode of sublimity’ as developed by Burke, Kant, and Schiller insofar as it denotes two contrasting feelings at once: repulsion and attraction. It is different insofar as Kierkegaard’s pedestrian mode of sublimity remains hidden from view and can only be shown indirectly. This article expounds the new, pedestrian mode of sublimity by investigating the relation between the incognito and the sublime in Fear and Trembling. It achieves that goal by engaging three perspectives: (1) the sublime failure that comes to the fore in the incognitos of an imaginary Abraham; (2) the ‘fear without being afraid’ that is invoked by God’s incognitos; (3) the total incognito of the pedestrian which conceals Abraham’s sublimity. (shrink)

ABSTRACT The demand for sublimation of one's primitive and “evil” instincts plays a crucial role in Nietzsche's ethics. But prominent misreadings of Nietzsche's concept of sublimation have led to errors in interpreting his view of the highest type of man. I argue that Nietzsche's view of sublimation is that it is the elevation of the objects of a drive through reinterpretation or reimagining them in such a way that the attainment of these new objects achieves a greater potency of expression (...) for the drive while retaining its intrinsic aims. I also clarify the function of sublimation in his ethics. (shrink)

Sublimity addresses the nature of the sublime experience itself, and the function that experience has played, and continues to play, within aesthetic discourse. The book both updates and revises existing treatments of the sublime in the eighteenth century, examines its neglected role in the nineteenth century aesthetics, and analyzes the significance of the modifications the concept has undergone in order to serve the interests of contemporary aesthetics. The book thus offers the most comprehensive coverage of the history of (...) the sublime available. (shrink)

Amidst a worsening climate crisis, there is growing public discourse theorising the possible colonisation of outer space to secure a sustainable future for humanity. In the face of these escapist fantasies, political discussion on humanity's relation to the universe is notably limited and primarily frames space exploration as a dangerous Promethean endeavour. While I do not contest this claim, I argue that humanity's technological capabilities and acquired knowledge of the universe can alternatively facilitate an Earth-centred engagement with the Cosmos as (...) a sublime aesthetic experience. I frame the sublime Cosmos and its infinite expanse of dynamic material forces, as a site of resistance against Promethean visions of human mastery and colonisation. I then theorise how the sublime Cosmos can be productively engaged as a source of political imagination and spiritual elevation. Recovering a spiritual attachment to Earth is necessary, for we are irrevocably tied to this rapidly destabilising planet. (shrink)

The aim of this paper is twofold. First, to explain the distinction between Kant’s notions of the sublime and ugliness, and to answer an important question that has been left unnoticed in contemporary studies, namely why it is the case that even though both sublime and ugliness are contrapurposive for the power of judgment, occasioning the feeling of displeasure, yet that after all we should feel pleasure in the former, while not in the latter. Second, to apply my (...) interpretation of the sublime and ugliness to contemporary art, and to resolve certain issues that have been raised in accounting for the possibility of artistic sublimity. I argue that an experience of a genuine artistic sublimity is an uncommon occurrence. I propose that the value of contemporary art can be best explained by referring to Kant’s notion of ugliness and his theory of aesthetic ideas. (shrink)

The first English-language anthology to provide a compendium of primary source material on the sublime. The book takes a chronological approach, covering the earliest ancient traditions up through the early and late modern periods and into contemporary theory. It takes an inclusive, interdisciplinary approach to this key concept in aesthetics and criticism, representing voices and traditions that have often been overlooked. As such, it will be of use and interest across the humanities and allied disciplines.

Immanuel Kant’s work on the sublimity of aesthetic experience lends itself to puzzlement, if not misclassification. Complicating matters, Kant distinguishes between two kinds of sublimity: respectively, the “mathematical” and “dynamical” sublime. More mystifying is that the sublime is ineffable, beyond the ken of human comprehension. These perplexities notwithstanding, Kant argues that sublime sentiment produces a feeling of supersensible comfort. Commentators identify this comfort emanating most strongly from the dynamical sublime. However, in this paper I draw from (...) the unity of reason thesis to offer a plausible account of how the mathematical sublime is equally capable of providing the same feeling of supersensible comfort. (shrink)

In this paper, I argue that one of the most intense ways women are encouraged to enjoy sublime experiences is via attempts to control their bodies through excessive dieting. If this is so, then the societal-cultural contributions to the problem of eating disorders exceed the perpetuation of a certain beauty ideal to include the almost universal encouragement women receive to diet, coupled with the relative shortage of opportunities women are afforded to experience the sublime.

"This book integrates a thinking about dilemmas faced in the context of the clinical practice of psychoanalysis today, with contemporary social and political concerns specific to the age of the global consumer marketplace. Beginning with an analysis of the fate of the concept of sublimation in Freud’s work, and its relationship to the elaboration of the concept of the superego in 1923, the book examines how these concepts provide a lever for integrating psychoanalytic thinking with topics of urgent social concern, (...) beyond the critique of ideology. Taking up topics such as the experience of time, addiction to consumption, and the general consequences of the insinuation of digital technologies at increasingly earlier stages in human development-and thinking these through the lens of what the clinical practice of psychoanalysis teaches us about intimate human relatedness-the book addresses how a philosophically oriented approach to psychoanalysis can illuminate our response to the problems of everyday life under conditions of late capitalism. Drawing on a diverse range of authors such as Freud, Heidegger, Hans Loewald, Christopher Bollas, Lacan, Deleuze and Bernard Stiegler, it is argued that the concepts of sublimation and of the superego must be reinvented with regard to both clinical and critical discourse today if psychoanalysis is to remain relevant to the major issues we face, both individually and collectively, in the twenty-first century. The book stages a unique encounter between philosophy, critical theory and clinical practice that will be of interest to psychoanalysts, scholars of twentieth century Continental philosophy, critical social theorists and mental health practitioners"–. (shrink)

(1999). Sublime Waste: Kant on the Destiny of the ‘Races’. Canadian Journal of Philosophy: Vol. 29, Supplementary Volume 25: Civilization and Oppression, pp. 99-125.

The sublime in classical aesthetics arrived at a famous formulation with Kant as a subjective quality more elevated than beauty, linked to commotion and respect followed by reaffirmation. However, a new interpretation of the Schopenhauerian sublime is necessary in its transforming appreciation of the importance of this feeling as a psychological state, which is not yet metaphysical as usually understood, when dealing with struggling situations without resolution. Here the focus will be on a variety of the sonorous (...) class='Hi'>sublime in contemporary music, which finds resonances with Schopenhauer’s sublime: Witold Lutoslawski’s Three Poems of Henri Michaux for mixed chorus and orchestra focuses on unpredictability and form-contrariness, “picturing” surrealist texts of uncertainty in Pensées, violence in Le Grand Combat, and resignation in Repos dans Malheur. (shrink)

Based on an account of the Brighton Photo-Biennial Memory of Fire: The War of Images and Images of War, curated by Julian Stallabrass in late 2008, this essay considers the photographic coverage of the recent imperialist interventions in the Middle East. Taking its cue from Stallabrass's event, it reflects on the decline of documentary and photojournalism since the Vietnam War and the current attenuated politics of the media. It argues that the problem of the sublime extends beyond the current (...) genre of 'aftermath'-photography and asks what might constitute a more cognitively adequate politics of the image. (shrink)

Why are we interested in history at all? Why do we feel the need to distinguish between past and present? In this book, the author argues that the past originates from an experience of rupture separating past and present. Think of the radical rupture with Europe's past that was effected by the French and the Industrial Revolutions. Sublime Historical Experience investigates how the notion of sublime historical experience complicates and challenges existing conceptions of language, truth, and knowledge. These (...) experiences of rupture are paradoxical since they involve both the separation of past and present and, at the same time, the effort to overcome this separation in terms of historical knowledge. The experience unites feelings of loss/pain with those of love/satisfaction, and thus is in agreement with how sublime experience is ordinarily defined. The experience is also precognitive since it precedes historical knowledge. As such it is a challenge to traditional conceptions of the relationship between experience and truth or language. It compels us to disconnect the notions of experience and truth. (shrink)

Christine Battersby is a leading thinker in the field of philosophy, gender studies and visual and literary aesthetics. In this important new work, she undertakes an exploration of the nature of the sublime, one of the most important topics in contemporary debates about modernity, politics and art. Through a compelling examination of terror, transcendence and the ‘other’ in key European philosophers and writers, Battersby articulates a radical ‘female sublime’. A central feature of The Sublime, Terror and Human (...) Difference is its engagement with recent debates around ‘9/11’, race and Islam. Battersby shows how, since the eighteenth century, the pleasures of the sublime have been described in terms of the transcendence of terror. Linked to the ‘feminine’, the sublime was closed off to flesh-and-blood women, to ‘Orientals’ and to other supposedly ‘inferior’ human types. Engaging with Kant, Burke, the German Romantics, Nietzsche, Derrida, Lyotard, Irigaray and Arendt, as well as with women writers and artists, Battersby traces the history of these exclusions, while finding resources within the history of western culture for thinking human differences afresh The Sublime, Terror and Human Difference is essential reading for students of continental philosophy, gender studies, aesthetics, literary theory, visual culture, and race and social theory. (shrink)

Kant says that there is a close affinity between the sublime and moral feelings of respect. This suggests a relatively unexplored way that aesthetic experience could be morally improving. We could come to respect persons by experiencing them as sublime. Unfortunately, this is not at all our ordinary experience of people, and it’s not clear how one would come to it. In this paper I argue that this possibility is realized in the portraits of Thomas Eakins. Through a (...) handful of specific techniques, Eakins suggests an incomparable psychological depth to the subjects of his portraits, a suggestion that causes the viewer to experience that subject as sublime in a way not unlike their experience of a vast ocean or endless abyss. -/- . (shrink)

That there is a connection between Romanticism and the sublime seems obvious, and it is indeed evident in the poetic, artistic, and musical production of European Romanticism as a whole. The sublime, as tension toward infinity, as elevation of the soul, and as experience of the absolute in nature, constitutes undoubtedly one of the characterizing features of the poetics of Romanticism. Much less known, however, is the theoretical reflection on the concept of the sublime, and in fact (...) scholarship on the modern sublime tends to neglect its theoretical development after Kant and Schiller, moving directly to Nietzsche and the postmodern. The theoretical definition of the sublime, on the contrary, plays a far from secondary role in the aesthetic of German idealism, where it was not conceptualized in opposition to the beautiful, but rather as one of its constitutive moments. While no longer approached in relation to the aesthetic experience of nature, the sublime has been included in art theory, ostensibly losing its theoretical centrality, but in reality contributing to modify radically the characteristics of the idea of the beautiful. That of philosophers is a form of crypto-sublime that is parallel but distinct from the sublime of poets and artists, and that operates underground to influence the definition of the forms of beauty. The present volume aims to outline the development of the philosophical conception of the sublime from Schiller, who formulated a theory of tragedy based on Kant’s philosophy and thereby laid the foundation of Romanticism, to the philosophers of the Hegelian school, who placed the sublime, together with the comic, the ugly, and the grotesque, at the center of aesthetic reflection. (shrink)

Through the idea of the sublime, Kant articulated a type of aesthetic judgement whereby one experiences the limits of cognition and representation. The result of this, for Kant, is the demonstration and cultivation of our moral nature. Lyotard reframes the idea of the sublime in terms of post-modernity through his development of the idea of the event. The experience of the event is roughly equivalent to the experience of the sublime. Crucially though, the experience of the event, (...) unlike the sublime, does not foster individual morality; rather, it points to injustices. (shrink)

En el presente artículo me propongo, en primer lugar, exponer los aspectos que determinan una polaridad y un contraste entre lo bello y lo sublime a lo largo del siglo XVIII. En segundo lugar, mostrar que esa tensión constante no implicó una oclusión, contradicción, o superación de una estética respecto de otra. Por último, intentaré dar cuenta de los alcances éticos que fue adquiriendo lo sublime, lo cual permite pensar esta noción como un sentimiento espiritual-moral de reunificación y (...) elevación que trasciende las fronteras del gusto y lo meramente bello. In this paper, firstly, I propose to show the aspects that determine a polarity and a contrast between the beautiful and the sublime throughout the 18th century. Secondly, I will maintain that this constant tension did not mean an occlusion, contradiction, or overcoming of an aesthetic on the other. Finally, I will try to account of the ethical scope was acquiring the sublime, which suggests this notion as a spiritual-moral feeling of reunification and elevation beyond the boundaries of taste and the merely beautiful. (shrink)

This collection of texts on the Sublime provides the historical context for the foundation and discussion of one of the most important aesthetic debates of the Enlightenment. The significance of the Sublime in the eighteenth century ranged across a number of fields - literary criticism, empirical psychology, political economy, connoisseurship, landscape design and aesthetics, painting and the fine arts, and moral philosophy - and has continued to animate aesthetic and theoretical debates to this day. However, the unavailability of (...) many of the crucial texts of the founding tradition has resulted in a conception of the Sublime often limited to the definitions of its most famous theorist Edmund Burke. Andrew Ashfield and Peter de Bolla's anthology, which includes an introduction and notes to each entry, offers students and scholars ready access to a much deeper and more complex tradition of writings on the Sublime, many of them never before printed in modern editions. (shrink)

L'histoire du sublime, presque aussi ancienne que la philosophie, concerne, de nos jours, la plupart des disciplines qui la constituent esthétique, politique, éthique, anthropologie. Les philosophes ont d'abord pensé le sublime dans la sphère du discours. Ils ont étendu ensuite son domaine aux différents arts et aux grands phénomènes de la nature,- pour étudier, enfin, son apparition dans diverses formes d'activité humaine, comme les sciences et les techniques. Le sublime confronte la philosophie aux limites de son pouvoir, (...) en vue de la mettre en échec ou de lui permettre d'aller plus loin. Il opère à la fois comme principe de connaissance et comme principe de métamorphose. D'une part, il subvertit les valeurs du beau, du vrai et du bon, d'autre part, il me transcende ou me sublime, au sens très général où la sublimation est dépassement de soi. Le présent livre vise à redonner au sublime la place qu'il mérite dans notre système éducatif et dans nos vies : celle d'une épreuve initiatrice, susceptible d'insuffler la vie à des connaissances qui resteraient sinon formelles et tronquées. Il cherche également à nous orienter vers une science possible du sujet qui prenne en compte la vocation de l'homme à se transcender lui-même. (shrink)

One of the most enigmatic and inevitably most suggestive words that Hölderlin’s philosophical work delivers to us is the neologism introduced in the summer of 1799: aorgisch, aorgic. A principle that is both ontological and mimetic, the aorgic undoubtedly represents the presence of the sublime in Hölderlin, albeit concealed terminologically, but also a particular declination that makes it not always easy to assimilate to the theories of the eighteenth-century and romantic sublime. This paper attempts to probe the role (...) played by the aorgic in the configuration of an aesthetics of the tragic by considering two precise moments: the writing, Grund zum Empedokles, which seeks to give speculative legitimacy to the unfinished tragedy on Empedocles, and the notes that accompanied the translations of Sophocles that Hölderlin published in 1804. Interpreted as the dimension of the formless, but also of the possible, the aorgic is necessarily thought by Hölderlin always next to its opposite pole, the organic, that is the dimension of the human in the broad sense (art, culture, history). The relationship between these two poles is not only dialectical, along the lines of Fichte’s Wechselwirkung, but also analogical, recovering that relationship between physis and techne that Aristotle had already indicated in the second book of Physics. The aorgic therefore represents the necessary alienation to which nature is subjected in order to become culture (or art), a passage that, from the point of view of traditional aesthetic categories, could be read as the transition from the (natural) unrepresentability of the sublime to the (cultural) configuration of the beautiful: from chaos to form. (shrink)

Il y a des oeuvres d'art poétiques, et en particulier quelques poèmes modernistes, qui nous offrent des représentations du sublime dans un de ses aspects les plus problématiques. Cet aspect comporte la simultanéité des éléments à la fois subjectifs et objectifs. Mais comment peut-on comprendre le sublime sous ce double masque ? Comment se fait-il que le sublime puis- se être à la/ois objectif et subjectif? Dans cet article je propose d'articuler ces deux aspects du sublime (...) en ayant recours aux réflexions tardives de Kant dans son Opus postumum sur le Selbstsetzungs- lehre, sur ce que j'appellerai « une auto-position fictive ».Some poetic works of art, and in particular some modernist poems, present us literary representa- tions of the sublime in one of its most searching, and still problematic, aspects. This aspect of the sublime, unlike many others, involves the simultaneity of both subjective and objective elements. But how are we to understand the sublime in such a double guise ? How can the sublime be simultaneously both objective and subjective ? My suggestion here is that we can best articulate both the objective and subjective aspects by making use of Kant's late reflections in the Opus Postumum on the Selbstsetzungslehre, that is, on what I will call a fictional self-positing. (shrink)

Christine Battersby is a leading thinker in the field of philosophy, gender studies and visual and literary aesthetics. In this important new work, she undertakes an exploration of the nature of the sublime, one of the most important topics in contemporary debates about modernity, politics and art. Through a compelling examination of terror, transcendence and the ‘other’ in key European philosophers and writers, Battersby articulates a radical ‘female sublime’. A central feature of _The Sublime, Terror and Human (...) Difference_ is its engagement with recent debates around ‘9/11’, race and Islam. Battersby shows how, since the eighteenth century, the pleasures of the sublime have been described in terms of the transcendence of terror. Linked to the ‘feminine’, the sublime was closed off to flesh-and-blood women, to ‘Orientals’ and to other supposedly ‘inferior’ human types. Engaging with Kant, Burke, the German Romantics, Nietzsche, Derrida, Lyotard, Irigaray and Arendt, as well as with women writers and artists, Battersby traces the history of these exclusions, while finding resources within the history of western culture for thinking human differences afresh _The Sublime, Terror and Human Difference_ is essential reading for students of continental philosophy, gender studies, aesthetics, literary theory, visual culture, and race and social theory. (shrink)

Humorous laughter is related to the sublime experience in that it involves the transformation of a potentially unpleasant perception into a pleasurable experience. However, whereas sublimity is associated with feelings of awe and respect, humorous laughter is associated with feelings of superiority and contempt. This difference is a result of the fact that sublimity is an affective response involving an individual’s perception of vulnerability while humorous laughter is a response involving perceived invulnerability.

This paper aims to examine the awesome, almost spiritual feeling I experience as an?extreme spectator? while watching Kelly Slater ride the monstrous waves of Pipeline. Drawing on the aesthetics of Kant and Schopenhauer, I examine the experience of the sublime and how it, in conjunction with the perceived kinetic melody of Slater's movements and his karmic connection to the environment in which he thrives, gives rise to the deeply felt awe of the extreme spectator. My intention is to use (...) Slater's case as a paradigm that can be applied to many other athletic performances which share the characteristics discussed in the paper. (shrink)

To what extent does the construction of any curriculum framework have to contain axiological assumptions? Educators have been made aware of tacit epistemological assumptions underlying existing curricular frameworks by the continual demands for their revision. Eisner suggested that curriculum policy should be centred around imagination; economic rationalists have suggested that it be made more functional and accountable than traditional university disciplines allow for. Is it possible, as Efland suggests, to combine competing traditional ideologies of education in a complex postmodern pastiche (...) which can nonetheless provide standards of assessment and evaluation without presuming a grand narrative? Brown suggests not. This paper examines the challenge of maintaining principled standards and recognising postmodern relativities, making particular reference to the notion of the sublime and the arts curriculum. (shrink)