Aesthetic Reason and Reflexivity, Twin Economies and Democratic Effects

2020 ◽  
pp. 145-165
Keyword(s):  
Author(s):  
Dominic McIver Lopes

While the main argument for the network theory of aesthetic value is that it better explains the facts about aesthetic activity than does aesthetic hedonism, the two theories share some common assumptions. Aesthetic evaluations are mental representations that attribute aesthetic values to items. Aesthetic acts are acts based on aesthetic evaluations. Aesthetic values figure in aesthetic reasons, which are practical reasons. That is, an aesthetic reason lends weight to the proposition that an agent should perform some act—an act of aesthetic appreciation, for example. Hence, one task for a theory of aesthetic value is to state what makes some values aesthetic. A second is to state what makes it the case that an aesthetic property figures in a reason that lends weight to what an agent should do. Aesthetic hedonism and the network theory offer only to explain the practical normativity of aesthetic value.


Author(s):  
Dominic McIver Lopes

The main argument for the network theory of aesthetic value is that it better explains the facts about aesthetic activity than does its rival, aesthetic hedonism. According to the network theory, an aesthetic value figures in a fact that lends weight to the proposition that it would be an aesthetic achievement for an agent to act. An aesthetic achievement is an act that succeeds out of aesthetic competence, so an agent has aesthetic reason to act just when they have reason to achieve by so acting. Agents with aesthetic reasons to act have reasons to act in coordination with one another when their coordination raises their chances of achieving. In acting, they rely upon and give rise to social formations. Aesthetic agency is scaffolded by aesthetic practices, which are social practices. A contrast is drawn with structuralist social theory.


2020 ◽  
Vol 69 (174) ◽  
pp. 207-213
Author(s):  
Alexandra Martínez Ruíz

El volumen Aesthetic Reason and Imaginative Freedom: Friederich Schiller and Philosophy continúa un esfuerzo que se viene gestando desde hace más de quince años en el ámbito de la investigación filosófica: restituir la figura de Friedrich Schiller como filósofo.


Author(s):  
Norberto Nobuo Sugaya ◽  
Juliana Seo ◽  
Silvio Kenji Hirota ◽  
Andre Caroli Rocha ◽  
Dante Antonio Migliari

AbstractThis article reports a case in which a patient, an adult black male, was diagnosed as having sialadenosis of an idiopathic type, since clinical, computed tomography and laboratory examinations did not disclose any other abnormalities that could be associated with the glandular swelling.  As this condition is quite harmless, requiring no intervention, unless for aesthetic reason, the patient was dismissed, being monitored sporadically.  But after 8 months since the first consultation, the patient was diagnosed as having an advanced esophageal squamous cell carcinoma, and eventually died of this disease. This report, therefore, raises the question whether there was any relation with the sialadenosis and the esophageal carcinoma. This question is very speculative, but it stands as a notice for clinicians in future cases of idiopathic sialadenosis to evaluate the patient for an underlying malignant disease. 


2001 ◽  
Vol 8 (3-4) ◽  
pp. 327-344 ◽  
Author(s):  
Daniël J. Louw

AbstractIn order to take Kant's third question seriously, practical theology should respond methodologically to the question: What may we hope? The hypothesis is argued that practical reason needs to be supplemented by aesthetic reason in order to deal with 'the absurd logic of hope' (Ricoeur). The latter can prevent a practical theological hermeneutics falling prey to a positivistic stance and an empirical model which makes little room for the spiritual dimension of the sublime and personal experiences of transcendence. While the theoretical reason posits 'the other' as object (analysis and objectification), aesthetic reason establishes between God and human beings a personal relationship of identification (synthesis and interconnectedness) which is sensitive to awe and surprise. Furthermore, it is argued that aesthetics is a vital component in liturgy. Art describes a dynamic relation between form and content, celebration and faith, and belief, experience and transcendence. These dynamics are established through imagination and creative hope. Applied to the problem of God-images, aesthetic reason should deal with the 'beauty of God' in terms of vulnerability (deformation) as depicted in the notion of a suffering God. To instil hope, the metaphor 'God as Partner for Life' is proposed.


2012 ◽  
Vol 9 (2) ◽  
pp. 181-187
Author(s):  
Kathrine Elizabeth Anker
Keyword(s):  

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