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A theoretically informed investigation that relates the philosophies of aesthetics and imagination to understanding design practice. In The Aesthetics of Imagination in Design, Mads Folkmann investigates design in both material and immaterial terms. Design objects, Folkmann argues, will always be dual phenomena—material and immaterial, sensual and conceptual, actual and possible. Drawing on formal theories of aesthetics and the phenomenology of imagination, he seeks to answer fundamental questions about what design is and how it works that are often ignored in academic research. Folkmann considers three conditions in design: the possible, the aesthetic, and the imagination. Imagination is a central formative power behind the creation and the life of design objects; aesthetics describes the sensual, conceptual, and contextual codes through which design objects communicate; the concept of the possible—the enabling of new uses, conceptions, and perceptions—lies behind imagination and aesthetics. The possible, Folkmann argues, is contained as a structure of meaning within the objects of design, which act as part of our interface with the world. Taking a largely phenomenological perspective that reflects both continental and American pragmatist approaches, Folkmann also makes use of discourses that range from practice-focused accounts of design methodology to cultural studies. Throughout, he offers concrete examples to illustrate theoretical points. Folkmann's philosophically informed account shows design—in all its manifestations, from physical products to principles of organization—to be an essential medium for the articulation and transformation of culture.
The Aesthetics of Design offers the first full treatment of design in the field of philosophical aesthetics, challenging the discipline to broaden its scope to include the quotidian objects and experiences of our everyday lives and concerns. In doing so, it contributes to the growing field of Everyday Aesthetics.
In Exact Imagination, Late Work, Shierry Weber Nicholsen begins the process of appropriating Adorno through the centrality of the aesthetic dimension.
Visual calculating in shape grammars aligns with art and design, bridging the gap between seeing (Coleridge's “imagination”) and combinatoric play (Coleridge's “fancy”). In Shapes of Imagination, George Stiny runs visual calculating in shape grammars through art and design—incorporating Samuel Taylor Coleridge's poetic imagination and Oscar Wilde's corollary to see things as they aren't. Many assume that calculating limits art and design to suit computers, but shape grammars rely on seeing to prove otherwise. Rules that change what they see extend calculating to overtake what computers can do, in logic and with data and learning. Shape grammars bridge the divide between seeing (Coleridge's “imagination, or esemplastic power”) and combinatoric play (Coleridge's “fancy”). Stiny shows that calculating without seeing excludes art and design. Seeing is key for calculating to augment creative activity with aesthetic insight and value. Shape grammars go by appearances, in a full-fledged aesthetic enterprise for the inconstant eye; they answer the question of what calculating would be like if Turing and von Neumann were artists instead of logicians. Art and design are calculating in all their splendid detail.
What is the imagination's role in human cognition and culture? This book explores the hypothesis that such role is larger than we commonly think as it plays a key, direct role in our representation of (and practical engagement with) the real world itself.
Gerald C. Cupchik builds a bridge between science and the humanities, arguing that interactions between mind and body in everyday life are analogous to relations between subject matter and style in art. According to emotional phase theory, emotional reactions emerge in a 'perfect storm' whereby meaningful situations evoke bodily memories that unconsciously shape and unify the experience. Similarly, in expressionist or impressionist painting, an evocative visual style can spontaneously colour the experience and interpretation of subject matter. Three basic situational themes encompass complementary pairs of primary emotions: attachment (happiness - sadness), assertion (fear - anger), and absorption (interest - disgust). Action episodes, in which a person adapts to challenges or seeks to realize goals, benefit from energizing bodily responses which focus attention on the situation while providing feedback, in the form of pleasure or pain, regarding success or failure. In high representational paintings, style is transparent, making it easier to fluently identify subject matter.
Aesthetic storytelling: a tradition and theory of animation -- The uncanny integrity of digital commodities (Toy story) -- From the technological to the postmodern sublime (Monsters, Inc.) -- The exceptional dialectic of the fantastic and the mundane (The Incredibles) -- Disruptive sensation and the politics of the new (Ratatouille)
This book explores the role of aesthetic experience in our perception and understanding of the holy. Richard Viladesau's goal is to articulate a theology of revelation, examined in relation to three principal dimensions of the aesthetic realm: feeling and imagination; beauty (or taste); and the arts. After briefly considering ways in which theology itself can be imaginative or beautiful, Viladesau concentrates on the theological significance of aesthetic data provided by each of the three major spheres of aesthetic perception and response. Throughout the work, the underlying question is how each of these spheres serves as a source (however ambiguous) of revelation. Although he frames much of his argument in terms of Catholic theology--from the Church Fathers to Karl Rahner, Hans urs von Balthasar, Bernard Lonergan, and David Tracy--Viladesau also makes extensive use of ideas from the Protestant theologian of the arts Gerardus van der Leeuw, and draws insights from such diverse thinkers as Hans Goerg Gadamer, Wolfhart Pannenberg, and Iris Murdoch. His analysis is enlivened by the artistic examples he selects: the music of Mozart as contemplated by Karl Barth, Schoenbergs opera Moses und Aron, the sculptures of Chartres Cathedral, poems by Rilke and Michelangelo, and many others. What emerges from this study is what Viladeseau terms a transcendental theology of aesthetics. In Thomistic terms, he finds that beauty is not only a perfection but a transcendental. That is, any instance of beauty, rightly perceived and rightly understood, can be seen to imply divinely beautiful things as well. In other words, Viladesau argues, God is the absolute and necessary condition for the possibility of beauty.
How to use design as a tool to create not only things but ideas, to speculate about possible futures. Today designers often focus on making technology easy to use, sexy, and consumable. In Speculative Everything, Anthony Dunne and Fiona Raby propose a kind of design that is used as a tool to create not only things but ideas. For them, design is a means of speculating about how things could be—to imagine possible futures. This is not the usual sort of predicting or forecasting, spotting trends and extrapolating; these kinds of predictions have been proven wrong, again and again. Instead, Dunne and Raby pose “what if” questions that are intended to open debate and discussion about the kind of future people want (and do not want). Speculative Everything offers a tour through an emerging cultural landscape of design ideas, ideals, and approaches. Dunne and Raby cite examples from their own design and teaching and from other projects from fine art, design, architecture, cinema, and photography. They also draw on futurology, political theory, the philosophy of technology, and literary fiction. They show us, for example, ideas for a solar kitchen restaurant; a flypaper robotic clock; a menstruation machine; a cloud-seeding truck; a phantom-limb sensation recorder; and devices for food foraging that use the tools of synthetic biology. Dunne and Raby contend that if we speculate more—about everything—reality will become more malleable. The ideas freed by speculative design increase the odds of achieving desirable futures.