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Ralph A. Smith provides a theory of aesthetic education that addresses the need to revitalize the capacity for genuine judgment in society, reaffirm the ideal of excellence in culture, and reorder our thoughts about teaching the arts in schools. The book presents an image of the curriculum as itinerary, preparing the young to traverse the world of art with adroitness and sensitivity.
Employing an interdisciplinary approach, this book breaks new ground by considering how Robert Motherwell’s abstract expressionist art is indebted to Alfred North Whitehead’s highly original process metaphysics. Motherwell first encountered Whitehead and his work as a philosophy graduate student at Harvard University, and he continued to espouse Whitehead’s processist theories as germane to his art throughout his life. This book examines how Whitehead’s process philosophy—inspired by quantum theory and focusing on the ongoing ingenuity of dynamic forces of energy rather than traditional views of inert substances—set the stage for Motherwell’s future art. This book will be of interest to scholars in twentieth-century modern art, philosophy of art and aesthetics, and art history.
This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1952.
With this third edition of Nelson Goodman's The Structure of Appear ance, we are pleased to make available once more one of the most in fluential and important works in the philosophy of our times. Professor Geoffrey Hellman's introduction gives a sustained analysis and appreciation of the major themes and the thrust of the book, as well as an account of the ways in which many of Goodman's problems and projects have been picked up and developed by others. Hellman also suggests how The Structure of Appearance introduces issues which Goodman later continues in his essays and in the Languages of Art. There remains the task of understanding Good man's project as a whole; to see the deep continuities of his thought, as it ranges from logic to epistemology, to science and art; to see it therefore as a complex yet coherent theory of human cognition and practice. What we can only hope to suggest, in this note, is the b. road Significance of Goodman's apparently technical work for philosophers, scientists and humanists. One may say of Nelson Goodman that his bite is worse than his bark. Behind what appears as a cool and methodical analysis of the conditions of the construction of systems, there lurks a radical and disturbing thesis: that the world is, in itself, no more one way than another, nor are we. It depends on the ways in which we take it, and on what we do.
The philosophy of art, aesthetics, is here understood to be something distinct from both art appreciation and art criticism. The philosophy of art is never theless dependent upon the existence of appreciation and criticism because it is out of reflection upon these that the uniquely philosophical problems of art arise, problems that reflect puzzlement about what is involved in under standing, enjoying, describing, and evaluating works of art. Hence the philo sophy of art must presuppose at least some measure of understanding and appreciation of particular works of art and if such understanding and appre ciation are lacking the philosopher is in no position to supply them. It can not be a philosophical task to undertake a Defense of Poesie against either the philistine or the tyrant. The philosopher is not the one to convince us that art is a Good Thing, that paintings are worth looking at, poems worth reading, and music worth listening to, if for no other reason than that philo sophical theory and argument are no substitute for taste and sensibility. My position here is the now unexceptional one that philosophical problems are essentially conceptual problems and while the philosopher of art cannot produce aesthetic sensibility and appreciation where these do not exist, he can give us understanding of the concepts relevant to artistic appreciation and thereby help us to see our way through the conceptual confusions that have generated the philosophical puzzles surrounding art, its appreciation and criticism.