scholarly journals Estetiche della percezione

This book is a continuation of the lively debate launched in Dall'oggetto estetico all'oggetto artistico which the same editors published with Firenze University Press. The argument of the book is the organic link connecting the two thematic axes that define the ambit of aesthetics: the theory of perception and reflection on the arts. The apparent tautology of the title is intended to stress how the interpenetration of perception and work of art is structural and organic, thus calling up the theoretical urgency of this problem for an effective understanding of the dynamics of the sense of art as a "symbolic form" in which the relation between the mind and the world is embodied in an exemplary manner. The book is divided into three sections. The first presents nuclei of reflection emerging from unconventional contemporary perspectives. The second addresses various angles of the theory of perception. Finally, the third part explores several cases in which contemporary artists have tackled the link between expressive practice and the articulation of perception.

2007 ◽  
Vol 10 (1) ◽  
pp. 189-198 ◽  
Author(s):  
Carla Mantilla Lagos

This paper presents a comparison of two psychoanalytic models of how human beings learn to use their mental capacities to know meaningfully about the world. The first, Fonagy's model of mentalization, is concerned with the development of a self capable of reflecting upon its own and others' mental states, based on feelings, thoughts, intentions, and desires. The other, Bion's model of thinking, is about the way thoughts are dealt with by babies, facilitating the construction of a thinking apparatus within a framework of primitive ways of communication between mother and baby. The theories are compared along three axes: (a) an axis of the theoretical and philosophical backgrounds of the models; (b) an axis of the kind of evidence that supports them; and (c) the third axis of the technical implications of the ideas of each model. It is concluded that, although the models belong to different theoretical and epistemological traditions and are supported by different sorts of evidence, they may be located along the same developmental line using an intersubjective framework that maintains tension between the intersubjective and the intrapsychic domains of the mind.


KronoScope ◽  
2014 ◽  
Vol 14 (1) ◽  
pp. 25-34
Author(s):  
Frederick Turner

Abstract This summary of the fundamental insights of J.T. Fraser dwells on four main themes. The first is the way that Fraser disposes of the ancient struggle between monism and dualism, with its related problem of ontology versus epistemology. His tree-like vision of the evolution of the many out of the one is both ordered and open-ended. The second is his critique of philosophy’s (and science’s) tendency to reify simple, defined, pure, and exclusive abstractions. Subjectivity, intentionality, consciousness, freedom, mind, cause, and the experience of time are shown by him to be composite, present in different degrees and kinds in different organisms and different times, constructed and complex. The third theme is Fraser’s decisive refutation of the metaphor of time as a line, as in clocks, calendars, and the t-axis in science. We must explore other geometries. The fourth theme is Fraser’s rehabilitations of the arts, including literature, as potentially legitimate ways of understanding the world and exploring the nature of time.


1913 ◽  
Vol 6 (2) ◽  
pp. 156-171 ◽  
Author(s):  
John Wright Buckham

Do we live in an intrinsically rent and warring world? or is the schism only apparent, veiling a fundamental and all-pervasive harmony? or is the universe of such a nature as to admit of a conflict which, though it has sprung up within it, is not of it?These three possibilities offer themselves to the mind that is trying to push through the world of appearances into the world of reality. The first is the conclusion of Dualism. The second is the conclusion of Monism. The third is an undifferentiated, but long prevalent and well-grounded, conviction, sometimes wrongly identified with dualism, sometimes with monism, but in reality independent of both. For want of a better term we may call it the principle of Duality.


2003 ◽  
Vol 358 (1435) ◽  
pp. 1241-1249 ◽  
Author(s):  
Bernard Gortais

In a given social context, artistic creation comprises a set of processes, which relate to the activity of the artist and the activity of the spectator. Through these processes we see and understand that the world is vaster than it is said to be. Artistic processes are mediated experiences that open up the world. A successful work of art expresses a reality beyond actual reality: it suggests an unknown world using the means and the signs of the known world. Artistic practices incorporate the means of creation developed by science and technology and change forms as they change. Artists and the public follow different processes of abstraction at different levels, in the definition of the means of creation, of representation and of perception of a work of art. This paper examines how the processes of abstraction are used within the framework of the visual arts and abstract painting, which appeared during a period of growing importance for the processes of abstraction in science and technology, at the beginning of the twentieth century. The development of digital platforms and new man–machine interfaces allow multimedia creations. This is performed under the constraint of phases of multidisciplinary conceptualization using generic representation languages, which tend to abolish traditional frontiers between the arts: visual arts, drama, dance and music.


2021 ◽  
pp. 339-336
Author(s):  
Zeynep Atbaş

"Ottoman sultans showed a great interest in books; on the one hand, they had their palace workshops prepare manuscripts ornamented with unique illustrations and illuminations; on the other hand, they collected books created in other locations of the Islamic world through various means, such as, gifting, looting, and purchasing. The subject of this article involves the artistic manuscripts from the Ilkhanid era that entered the Topkapı Palace Treasury. Most manuscripts in the Topkapı Palace Library consist of copies and sections (juz’) of the Koran. With their illumination and binding, these large-format books designed by the skillful illuminators and bookbinders of the Ilkhanid era are early fourteenth-century masterpieces of Islamic art of the book. Among these are Koran sections prepared for the famous Ilkhanid ruler, Sultan Uljaytu Khodabanda, and the renowned vizier, Rashid al-Din. Some examples were written by the most illustrious Islamic calligraphers, Yaqut al-Musta’simi and Arghun Kamili, illuminated by the famous artist of the era who worked in Baghdad, Muhammad b. Aybak b. Abdallah, and bound by bookbinder Abd al-Rahman. The Ilkhanid era was also a time when fascinating and important manuscripts were prepared in terms of book illustration. Two of the three Mongol-era manuscripts in the Topkapı Palace collection are copies of the Jami’at-Tawarikh—a general history of the world prepared by a commission led by the vizier Rashid al-Din under the order of the Ilkhanid ruler Ghazan Khan— while the third is a copy of the Garshaspnama. In addition, some paintings that appear in one of the palace albums belong to a volume of the Jami’at-Tawarikh on the history of Mongol khans, which has not survived. The significant and unique paintings of the Ilkhanid era are the Miʿrajnama paintings made by Ahmed Musa featured in the album prepared for Bahram Mirza, the brother of the Safavid sultan, Shah Tahmasp. The preface of the album written by Dust Muhammad refers to the famous painter Ahmed Musa, who lived in the era of the Ilkhanid ruler Abu Said, to have “removed the veil from the face of painting and invented the painting that was popular in that era.” In addition, the author states that he illustrated a Miʿrajnama. However, only the eight album pages with miʿraj images have survived this work. Through their bindings, illuminations, calligraphy, and illustrations, Ilkhanid era manuscripts from the Topkapı Palace constitute a vital collection that demonstrates the advanced level reached by the arts of the book during this era. "


Author(s):  
Øivind Varkøy

A work of art is never just a thing or an object. In the art experience, a relationship is established between a person and a part-subject/part-object, never between a person and just a “thing”. These claims are in a certain tension with the well-known critique of the traditional western focus on music as works or objects. The discussion in this essay is based on three premises. The first premise is that our object-oriented understanding of music is historically and socially constructed. The second premise is that the historical and social origins of all ways of thinking in no way prevent some ways of thinking from being “better” than others. This opens up the possibility of being able to think that some ways of relating to music are more meaningful than others. The third premise is that a fundamental prerequisite for moving encounters between the human subject and music is the very idea of music as a work of art (as a part-subject/part-object). The necessity of a rethinking of the work of art as a part-subject/part-object is related to the possibility of re-romanticization, re-describing the world poetically.


Author(s):  
Robert B. Ekelund ◽  
John D. Jackson ◽  
Robert D. Tollison

This chapter presents an economic characterization of theft and fakery in the art world generally and with respect to American art specifically. When costs are low or benefits are high, there is more theft and fakery. That happens to be the case in the generally opaque market for art. With low national and international enforcement and higher and higher prices for art, we should not be surprised that art crime is the third largest criminal enterprise in the world. Art is used as “money” in drug operations and in money laundering of other illicit activities. Authenticity through experts, provenance, and exhibition records may add credence or establishment of authenticity to a work of art but, in many case, such “credence” may be faked. The story of art crime is told through a multiplicity of examples and “case studies,” derived primarily from theft and fakery of American art.


2008 ◽  
Vol 12 (1) ◽  
pp. 214-229 ◽  
Author(s):  
Bettina Bäumer

AbstractIndian aesthetics owes much to the genius of Abhinavagupta (fl. c. 950–1025), whose aesthetic theory combined elements of Tantric exegesis, philosophy, poetics, musicology, and mysticism. His aesthetics is also based on the cosmology of the Śaivagamas, as shown in the benedictory verses to his commentary on the Nātyaśāstra, Abhinava Bhāratī, where he invokes Śiva in the form of the cosmic and human elements (tattva). Abhinavagupta also uses the similes of the world drama and world picture to show the interconnectedness of theology and the arts, since Śiva is the Divine artist. Moreover, the doctrine that "everything is connected with everything else" provides a basis for an understanding of art in which even a fragment can reflect the beauty of the whole. Aesthetics also assumes the freedom of the artist to create, as well as the joy that emanates from a work of art—a joy directly connected with spiritual bliss.


2003 ◽  
Vol 4 (8) ◽  
pp. 859-862 ◽  
Author(s):  
Alexandra Kemmerer

“To be honest,” remarked Lord Scott with dry humor when we left Villa La Pietra, -“to be honest, I passed no single room where I would simply feel comfortable after a long day's labors.” However, the British Lord of Appeal in Ordinary thinks highly of the arts, certainly no less than his colleagues from Washington, Paris, Rome, Karlsruhe and Luxemburg with whom he explored the collections at La Pietra on this midsummer afternoon. But the wealth and variety of the artworks assembled during the course of the last century by English eccentrics and their assemblage according to fairly personal esthetic criteria relieve the visitor barely for a moment of concentrated observation, requiring permanent attention – and considerate behavior in the midst of irreplaceable treasures.


2021 ◽  
Vol 5 (2) ◽  
pp. 161-171
Author(s):  
Julius Putra Simbolon ◽  
Nelson Siahaan

Medan City is a city that has a variety of cultures and traditions. This diversity can give color to the world of tourism, especially in the city of Medan. One of the customs and cultures in the city of Medan is the Batak Toba, a native of the North Sumatera province. Tourism with high cultural value will make a positive impact on visitors who come to study and recreate in the tourism area, especially this museum. The design involves two different aspects where the design must be able to unite the Vernacular aspects that exist in the existing site as well as the modern touch of Neovernacular Architecture. The diversity of the arts and culture of Batak Toba Culture increasingly supports the achievement of space inside and outside the museum. It attracts visitors to calm the mind, relax, and learn many things about Batak Toba Arts and Culture. The existence of the Batak Toba Arts and Culture Museum is expected to increase the number of local and foreign tourists visiting the area to find out and perverse the Batak Toba culture


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