The Aesthetics of Nature and the Art of Gardening in Japan

1997 ◽  
Vol 7 (3) ◽  
pp. 73-81
Author(s):  
Eherhard Ortland ◽  

A Japanese garden is an artistically shaped piece of the environment as well as a representation of nature. In the aesthetic experience of Japanese gardens it is possible to conceive of the relation between nature and art in a way different from anything accessible within the horizon of European aesthetics alone. In a Japanese garden the artificially shaped nature does not suffer a loss of its proper quality of naturalness, but seems to be even more natural according to the criteria underlying the aesthetic appreciation of the beauty of nature itself. These gardens demonstrate human labor as something which does not necessarily collide with natural beauty. Here, a work of art can be experienced as bemg potentially reconciled with the very idea of nature in its most beautiful state of self-realization.

Author(s):  
Malcolm Budd

The long period of stagnation into which the aesthetics of nature fell after Hegel's relegation of natural beauty to a status inferior to the beauty of art was ended by Ronald Hepburn's ground-breaking paper (1966). In this essay, which offers a diagnosis of the causes of philosophy's neglect of the aesthetics of nature, Hepburn describes a number of kinds of aesthetic experience of nature that exhibit a variety of features distinguishing the aesthetic experience of nature from that of art and endowing it with values different from those characteristic of the arts, thus making plain the harmful consequences of the neglect of natural beauty. The subtlety of Hepburn's thought precludes simple summary, and this article does no more than enumerate a few of his themes that have been taken up and developed in the now flourishing literature on the aesthetics of nature (although not always with the nuanced treatment accorded them by Hepburn).


Author(s):  
Allen Carlson

In the Western world, aesthetic appreciation of nature and its philosophical investigation came to maturity in the eighteenth century. During that time, aestheticians found in nature an ideal object of aesthetic experience and analysed that experience in terms of disinterestedness, thereby laying the groundwork for understanding the appreciation of nature in terms of the concepts of the sublime and the picturesque. This philosophical tradition culminated with Kant, while popular aesthetic appreciation of nature continued primarily under the influence of the idea of the picturesque. In the late twentieth century, renewed interest in the aesthetics of nature has produced various positions designed to avoid assimilating appreciation of nature to traditional models for aesthetic appreciation of art. One extreme position holds that the appreciation of nature is not in fact aesthetic, while another rejects the traditional analysis of aesthetic experience as disinterested, arguing instead that the aesthetic appreciation of nature involves engagement with nature. Other positions attempt to maintain much of the traditional conception of the aesthetic, while distinguishing aesthetic appreciation of nature from that of art by appeal to the unique character of the object of appreciation, stressing dimensions such as nature’s capacity for emotional arousal, its mysterious qualities, the role of imagination in its appreciation, the freedom that its appreciation allows, or the dependence of its appreciation on scientific knowledge. These positions have a number of ramifications. In freeing the aesthetic experience of nature from artistic models, they focus appreciation on the true character of the object of appreciation: nature itself and its properties. This significance given to the character of the object of appreciation secures connections with the appreciation of nature associated with environmentalism. In addition, some of these positions attempt to provide aesthetic appreciation of nature with a degree of objectivity that may make aesthetic considerations more effective in environmental assessment. Moreover, the contemporary work in the aesthetics of nature helps to pave the way for a general environmental aesthetics comparable to other areas of philosophy, such as environmental ethics.


Dialogue ◽  
1997 ◽  
Vol 36 (4) ◽  
pp. 753-770 ◽  
Author(s):  
Claude Thérien

AbstractIn this article I consider the Kantian preference for natural beauty from a socio-political point of view. Instead of only regarding the “intellectual” significance of beauty in nature as a symbol of morality, I show that the aesthetic appreciation of natural beauty must also be understood in its dialectical relation to society as “the place of antagonism.” By highlighting this dialectical understanding, I point out the socio-political contribution of aesthetic experience for the cultural progress of humanity. The fragility of beauty in the context of culture can be further interpreted as a symbol of the temporality of the project of perpetual peace in politics.


Author(s):  
Susana Temperley

Technological objects which materialize the permanent emergence of the new and define one of the manifestations of present-day screendance need to be revalued in terms of aesthetic approach. Considering as a starting point Immanuel Kant’s opposition to any standards of taste—that is to say to any criteria of beauty considered as an objective foundation for the aesthetic appreciation—the chapter examines the notion of aesthetic behavior, which involves rediscovering the question of the pleasure connected with the reception of the work of art, as well as the notion of the aesthetic object as a substitute for a work of art, thus judging art in terms of strength and not institutional acceptability. Examining aspects of the piece such as the body, the movement of the camera, and the place of the narrative and fiction, the chapter then inquires into the resulting status of the aesthetic experience.


PMLA ◽  
1891 ◽  
Vol 6 (1) ◽  
pp. 29-40
Author(s):  
John P. Fruit

That teacher of literature who has not comprehended the significance of a work of Art, has never been endued with the spirit and power of his high calling. He stands unwittingly in the place of an apostle of “that external quality of bodies which may be shown to be in some sort typical of the Divine attributes.”“Those qualities, or types,” according to Ruskin, “on whose combination is dependent the power of mere material loveliness” are:“Infinity, or the type of Divine Incomprehensibility; Unity, or the type of the Divine Comprehensibility; Repose, or the type of the Divine Permanence; Symmetry, or the type of the Divine Justice; Purity, or the type of the Divine Energy; Moderation, or the type of Government by Law.”


2021 ◽  
pp. 1-22
Author(s):  
Piotr Oleś ◽  
Elżbieta Chmielnicka-Kuter ◽  
Tomasz Jankowski ◽  
Piotr Francuz ◽  
Paweł Augustynowicz ◽  
...  

Abstract For many generations, works of art have been a source for experiencing beauty. They add to the wealth of our culture because they convey universal themes and values. In this study, we treat paintings as a stimulus for personal story-telling. The purpose was to explore the affective quality of personal meanings present in autobiographical narratives. Our findings show that subjective ratings of the beauty of figurative paintings are linked with the quality and theme of personal experiences recalled in response to viewing them, but not related to the length of the story. ‘Beautiful’ pictures elicit descriptions of desirable experiences associated with passive contemplation and satisfied self-enhancement motive. ‘Non-beautiful’ pictures call to mind difficult experiences linked with frustration. The experts formulated longer self-narratives inspired by paintings rated beautiful in comparison to laypersons, and laypersons formulated longer self-narratives inspired by paintings rated not beautiful in comparison to experts. The results are discussed in connection to the nature of the aesthetic experience and specificity of personal maenings.


Author(s):  
Tiago Mesquita Carvalho ◽  

This paper aims to depict the main philosophical lines that, deriving from Japanese Zen Buddhist precepts, guided and allowed the development of the Japanese garden. Some necessary historical, geographical and cultural references will have to be drawn if an acute portrait of its specificity is to be made; nonetheless, as it should be clear along the article, its guiding lines are universal, as the spread and influence of the Japanese gardens in other cultural contexts illustrates it. And that could only be due to the aesthetic and ontological autonomy, relevance and fertility that fosters this style of gardening. The vision that crosses the Japanese garden will also be exposed through the resemblances and differences with other authors, namely Kant and the concepts sustained by his Critique of Judgment, which therefore mutually enriches the clash of both perspectives.


Author(s):  
Pau Pedragosa

El contenido de este artículo consiste en mostrar que la experiencia estética es la esencia de la experiencia de la obra de arte. Argumentaré en contra de la concepción del arte de Arthur C. Danto según la cual el arte moderno ya no requiere de la experiencia estética y este hecho determina el fin del arte. La experiencia estética permitiría dar cuenta del arte desde el Renacimiento hasta el siglo XIX pero el arte moderno del siglo XX solo puede ser explicado conceptualmente y, por tanto, la filosofía del arte es necesaria para explicitar ese contenido.Para defender el estatuto estético de la obra de arte mostraré que la experiencia estética se identifica con la experiencia fenomenológica. Esto quiere decir que la experiencia estética nos hace concientes de la diferencia entre el contenido de la obra (lo que aparece ) y el medio de la experiencia sensible en el que este contenido se da (el aparecer). El “aparecer” y “lo que aparece” se corresponden en la experiencia estética con los dos polos de la relación intencional y constituyen los dos estratos fundamentales de la obra de arte. A través de la aproximación fenomenológica intentaré mostrar que la obra de arte no excluye el contenido conceptual, pero este contenido ha de estar necesariamente incorporado. No es la filosofía la que tiene que comprender este contenido sino exclusivamente la experiencia estética.The subject of this paper is to claim that the aesthetic experience is the essence of the experience of the work of art. I argue against the view hold by Arthur C. Danto, according to which modern art does not require the aesthetic experience any more and that this fact means the end of art. The aesthetic experience allows explaining only the art made be-tween the Renaissance and the XIX century. The modern work of art of the XX century can only be explained conceptually and therefore a philosophy of art is required to make that content explicit and clear.To defend the aesthetic status of the work of art I will show that the aesthetic experience identifies itself with the phenomenological ex-perience. This means that the aesthetic experience makes us aware of the difference between the content of the work (what appears) and the sensible lived experience in which this content appears (the appearance). The “appearance” and “what appears” are the two poles of Intentionality and the two fundamental layers of the work of art. Through the phenomenological approach I will make clear that the work of art does not exclude the conceptual content at all. This content has to be necessarily embodied. It is not philosophy that has to disclose this con-tent but the aesthetic experience alone.


Author(s):  
Yuriko Saito

Art is the most effective vehicle for unearthing and highlighting the aesthetic potentials of the everyday life that generally do not garner attention because of their ubiquitous presence and ordinary familiarity. Recent art projects, termed ‘sky art’ for the purpose of discussion in this chapter, illuminate the aesthetics of the sky and celestial phenomena. This chapter analyzes several examples of ‘sky art’ by utilizing the notion of ‘emptiness,’ deriving an inspiration from the identical Chinese character used for both ‘sky’ and ‘emptiness,’ as well as the Buddhist notion of ‘emptiness.’ Despite the connotation of ‘emptiness’ that is devoid of any content or substance, different ways in which sky art facilitates the act of ‘emptying’ enrich the aesthetic experience of the sky and sky art. Sky art thus illustrates how art helps turn the otherwise ordinary into the extraordinary and facilitates its aesthetic appreciation.


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