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Jerrold Levinson, one of the most prominent philosophers of art today, presents a new collection of essays, following on from his four previous collections, Music, Art and Metaphysics (1990), The Pleasures of Aesthetics (1996), Contemplating Art (2006), and Musical Concerns (2015). Aesthetic Pursuits specifically complements Levinson's last volume, Musical Concerns, by collecting recent essays not concerned with music, but instead focusing on literature, film, and visual art, while addressing issues of humour, beauty, and the emotions. The essays in Aesthetic Pursuits, which are wide-ranging, will appeal strongly to aestheticians, art lovers, and philosophers alike. The volume contains seven previously unpublished essays by Levinson, in which the author critically engages with notable contemporary contributions to aesthetic theory.
Aesthetic Pursuits is a new collection of essays from Jerrold Levinson, one of the most prominent philosophers of art today, focusing on literature, film, and visual art, while addressing issues of humour, beauty, and the emotions. More than half of the essays in the volume are previously unpublished.
The central claim of this comparative study of Kant and Kierkegaard is that the aesthetic experience of the sublime is both autonomous and formative for extra-aesthetic ends. Aesthetic autonomy is thus inseparable from aesthetic heteronomy. In Part I, through an examination of Kant’s Critique of Judgement and his essays on the French Revolution, the Kantian sublime is shown to conflict with our existing cognitive, moral and political frames of meaning, at the same time that the engagement of the aesthetic judge (Chapter 1) or the enthusiastic spectator (Chapter 2) with this conflict furthers our pursuit of cognitive, moral and political ends. The Kantian sublime is built on the autonomy of aesthetic judgement, which nevertheless has non-aesthetic value. Part II argues that certain aesthetic and ethical-religious figures in Kierkegaard’s work can be shown to be transfigurations of the Kantian sublime, despite the absence of the term. Antigone and the silhouettes from Either/Or embody what I coin the tragic sublime and sublime grief. The God-man in Practice in Christianity is interpreted as a sublime image of contradiction. The figures are submitted to aesthetic representation, while their contradictory interior lives are unrepresentable. The Kierkegaardian sublime is built on a radical critique of aesthetic autonomy, whose failure serves the end of ethico-religious self-formation.
"You have a complex and detailed aesthetic life. You make aesthetic decisions every day. You wake up, shower, and dress. When you decide what to wear, you think about how it feels and fits, how it expresses your style. You wander into the kitchen and think about what to eat. When you decide what to eat, you think about flavor, texture, smell. You head out into the world. You see your car, your bike, your shoes and appreciate how they look. When you decide what to buy, you think about how it will look in your house, or how it sounds or feels. You make aesthetic decisions every day-about what to listen to, what to watch, whether to arrange things just so, about how to sit, strut, or sing. You have aesthetic feelings and reactions every day. The sunset swings into view as you turn a corner and you think, "That's beautiful." A wave of calm and pleasure wash over you. You take a bite of cake and you think, "Wow, that's sweet." Maybe too sweet. You hear that new song and it blows you away. You play it on repeat and for your friends. You try the new restaurant and you think: "It's bland, boring, awesome, exciting, brilliant, bold." The novel is wonderful, the film disappoints, the dress looked better in the store. You have aesthetic feelings and reactions every day and these reactions move you through the world and shape your sense of self and well-being. You create aesthetic looks, atmospheres, and objects every day. When you dress you create an outfit that you put into the world. When you have friends over you play music, light a candle, arrange the dinner table, set a mood. You exercise aesthetic creativity when you design your tattoo, put on makeup, pierce your ear or nose, spritz cologne or perfume, or pay close attention to your hair. Almost everything you do has an aesthetic dimension-from the way you make your bed, prepare your coffee, and tie your shoes, to the way you speak to others and adjust photos to post on social media. You create aesthetic value every day. You have a complex and detailed aesthetic life that you orchestrate every day through your aesthetic decisions, reactions, feelings, and actions"--
Sylvia Browne takes us on another incredible journey . . . this time presenting information about the Mystical Traveler. She explains the difference between Mystical Travelers and Mission Life Entities (those who have a mission in life); and goes into great depth about who they are, what they do, and even how to become one! Combining factual research garnered in her trance mediumship with new insights from her spirit guide Francine, Sylvia guides us through the necessary steps to become more spiritual using the Eight Golden Keys and Seven Rays from God. She then takes us a step further and tells us how we can all choose to become either a Mystical Traveler or Mission Life Entity for God. This is a fascinating, in-depth study for anyone who wants to become more spiritual and join "God’s army"—that is, those who wish to spread positive energy rather than evil and negativity.
No values figure as pervasively and intimately in our lives as beauty and other aesthetic values. They animate the arts, as well as design, fashion, food, and entertainment. They orient us upon the natural world. And we even find them in the deepest insights of science and mathematics. For centuries, however, philosophers and other thinkers have identified beauty with what brings pleasure. Concerned that aesthetic hedonism has led us to question beauty's significance, Dominic McIver Lopes offers an entirely new theory of beauty in this volume. Beauty engages us in action, in concert with others, in the context of social networks. Lopes's 'network theory' explains the social dimension of aesthetic agency, the tie between beauty and pleasure, the importance of disagreement in matters of taste, and the reality of aesthetic values as denizens of the natural world. The two closing chapters shed light on why aesthetic engagement is so important to quality of life, and why it deserves (and gets) lavish public support. Being for Beauty offers a fresh contribution to aesthetics but also to thinking about metanormativity, the metaphysics of value, and virtue theory.
What is art? What counts as an aesthetic experience? Does art have to beautiful? Can one reasonably dispute about taste? What is the relation between aesthetic and moral evaluations? How to interpret a work of art? Can we learn anything from literature, film or opera? What is sentimentality? What is irony? How to think philosophically about architecture, dance, or sculpture? What makes something a great portrait? Is music representational or abstract? Why do we feel terrified when we watch a horror movie even though we know it to be fictional? In Conversations on Art and Aesthetics, Hans Maes discusses these and other key questions in aesthetics with ten world-leading philosophers of art: Noël Carroll, Gregory Currie, Arthur Danto, Cynthia Freeland, Paul Guyer, Carolyn Korsmeyer, Jerrold Levinson, Jenefer Robinson, Roger Scruton, and Kendall Walton. The exchanges are direct, open, and sharp, and give a clear account of these thinkers' core ideas and intellectual development. They also offer new insights into, and a deeper understanding of, contemporary issues in the philosophy of art.
In this book, Richard Viladesau contrues Christian theology as a "theological aesthetics." He examines Christian revelation and its rational presuppositions in relationship to three interconnected meanings of the "aesthetic" in modern thought: human cognition as feeling and imagination; the realm of the beautiful; and the arts. In each area, examples from the arts are correlated with classical and contemporary theological themes.
This is an open access book. The 2nd International Conference on Education, Language and Art (ICELA 2022) was held in Sanya, China on Nov. 25–27, 2022.The aim of ICELA 2022 is to bring together innovative academics and industrial experts in the field of "Education", "Language" and other research areas. The primary goal of the conference is to promote scientific information interchange between researchers, developers, students, and practitioners working all around the world. The conference will be held every year to make it an ideal platform for people to share views and experiences. We warmly invite you to participate in ICELA 2022 and look forward to seeing you in Sanya, China.
This book posits an interconnection between the ways in which contemporary television serials cue cognitive operations, solicit emotional responses, and elicit aesthetic appreciation. The chapters explore a number of questions including: How do the particularities of form and style in contemporary serial television engage us cognitively, emotionally, and aesthetically? How do they foster cognitive and emotional effects such as feeling suspense, anticipation, surprise, satisfaction, and disappointment? Why and how do we value some serials while disliking others? What is it about the particularities of serial television form and style, in conjunction with our common cognitive, emotional, and aesthetic capacities, that accounts for serial television’s cognitive, socio-political, and aesthetic value and its current ubiquity in popular culture? This book will appeal to postgraduates and scholars working in television studies as well as film studies, cognitive media theory, media psychology, and the philosophy of art.