Aesthetic Order challenges contemporary theories of aesthetics, offering the idea of beauty as quantitative yet different from the traditional discursive order. It will be of importance to all interested in aesthetic theory.

This unique introduction fully engages and clearly explains pragmatism, an approach to knowledge and philosophy that rejects outmoded conceptions of objectivity while avoiding relativism and subjectivism. It follows pragmatism's focus on the process of inquiry rather than on abstract justifications meant to appease the skeptic. According to pragmatists, getting to know the world is a creative human enterprise, wherein we fashion our concepts in terms of how they affect us practically, including in future inquiry. This book fully illuminates that enterprise and the resulting radical rethinking of basic philosophical conceptions like truth, reality, and reason. Author Cornelis de Waal helps the reader recognize, understand, and assess classical and current pragmatist contributions-from Charles S. Peirce to Cornel West-evaluate existing views from a pragmatist angle, formulate pragmatist critiques, and develop a pragmatist viewpoint on a specific issue. The book discusses: Classical pragmatists, including Peirce, James, Dewey, and Addams; Contemporary figures, including Rorty, Putnam, Haack, and West; Connections with other twentieth-century approaches, including phenomenology, critical theory, and logical positivism; Peirce's pragmatic maxim and its relation to James's Will to Believe; Applications to philosophy of law, feminism, and issues of race and racism.

This book provides a clear and informed account of aesthetic and callistic concepts as they occur in the works of Plato and Aristotle. The author illustrates their ideas on art and beauty by close reference to their texts and finds a profound similarity which unites them, revealing many of their differences to be complementary aspects of an essentially similar viewpoint. He also shows how Greek notions of art and beauty are not merely primitive steps in the advance to modern ideas but have a direct relevance to modern critical controversies.

If architectural judgment were a city, a city of ideas and forms, then it is a very imperfect city. When architects judge the success or failure of a building, the range of ways and criteria which can be used for this evaluation causes many contentious and discordant arguments. Proposing that the increase in number and intensity of such arguments threatens to destabilize the very grounds upon which judgment is supposed to rest, this book examines architectural judgment in its historical, cultural, political, and psychological dimensions and their convergence on that most expressive part of architecture, namely: architectural character. It stresses the value of reasoned judgment in justifying architectural form -a judgment based on three sets of criteria: those criteria that are external to architecture, those that are internal to architecture, and those that pertain to the psychology of the architect as image-maker. External criteria include, philosophies of history or theories of modernity; internal criteria include architectural character and architectural composition; while the psychological criteria pertain to 'mimetic rivalry', or rivaling desires for the same architectural forms. Yet, although architectural conflicts can adversely influence judgment, they can at the same time, contribute to the advancement of architectural culture.

"Aesthetics and film" is a philosophical study of the art of film. Its motivation is the recent surge of interest among analytic philosophers in the philosophical implications of central issues in film theory and the application of general issues in aesthetics to the specific case of film. Of particular interest are questions concerning the distinctive representational capacities of film art, particularly in relation to realism and narration, the influence of the literary paradigm in understanding film authorship and interpretation, and our imaginative and affective engagement with film. For all of these questions, Katherine Thomson-Jones critically compares the most compelling answers, driving home key points with a wide range of film examples. Students and scholars of aesthetics and cinema will find this an illuminating, accessible and highly enjoyable investigation into the nature and power of a technologically evolving art form.

First published in 1927, Science and Philosophy: And Other Essays is a collection of individual papers written by Bernard Bosanquet during his highly industrious philosophical life. The collection was put together by Bosanquet's wife after the death of the writer and remains mostly unaltered with just a few papers added and the order of entries improved. The papers here displayed consist of various contributions Bosanquet made to Mind, the Proceedings of the Aristotelian Society, the International Journal of Ethics and other periodicals, as well as work from volumes of lectures and essays under his own or other editorship. Throughout the collection, Bosanquet considers the relationship between science and philosophy. The two subject areas became increasingly intertwined during Bosanquet's lifetime as scientific writers grew more interested in the philosophical investigation of the concepts which underlined their work and philosophical thinkers recognised the importance of the relationship between mathematics and logic as well as that between physics and metaphysics. The first essay in this volume discusses this idea explicitly and all subsequent articles may be regarded as essays in support of the main discussion with which the volume opens.

The trilogy Forms of Representation in the Aristotelian Tradition investigates how Aristotle and his ancient and medieval successors understood the relation between the external world and the human mind. It gives an equal footing to the three most influential linguistic traditions - Greek, Latin, and Arabic - and offers insightful interpretations of historical theories of perception, dreaming, and thinking. This second volume focuses on dreaming and analyses some of the most prominent problems connected to dreams as representations. The contributions in this volume address the core Aristotelian texts and their reception, up to and including contemporary scientific discourse on dreaming.

In this extensively revised and updated edition, 168 alphabetically arranged articles provide comprehensive treatment of the main topics and writers in this area of aesthetics.
Written by prominent scholars covering a wide-range of key topics in aesthetics and the philosophy of artFeatures revised and expanded entries from the first edition, as well as new chapters on recent developments in aesthetics and a larger number of essays on non-Western thought about artUnique to this edition are six overview essays on the history of aesthetics in the West from antiquity to modern times

This motivational analysis of the protagonists in Thomas Hardy's three most widely read novels--Tess of the d'Urbervilles, The Mayor of Casterbridge, and Jude the Obscure--highlights an often-overlooked aspect of his art. Bernard J. Paris shows Hardy's genius in creating imagined human beings. He demonstrates that while Hardy tends to blame external conditions for his characters' painful fates, their downfalls are due to a very complex combination of cosmic, social, and psychological factors.

Hardy's characters are usually discussed primarily in thematic terms. The characters are are so richly portrayed, Paris argues, that they can be better understood independent of Hardy's interpretations, in motivational terms and he utilizes the psychologist Karen Horney's theories to recover Hardy's intuitions. The characters are full of inner conflicts that make them difficult to fathom, but the approach Paris employs explains their contradictions and illuminates their troubled relationships--shedding light on these expertly crafted imagined human beings.

This psychological approach to Hardy's characters enables us to understand his characters and gain insight into the implied authors of the works. In addition, the approach shows Hardy's authorial personality. We can see that Hardy treats some defensive strategies more sympathetically than others. Given his view of life as "a general drama of pain," resignation, like that of Hardy's character Elizabeth-Jane, is the strategy he prefers.

Artistic Judgement sketches a framework for an account of art suitable to philosophical aesthetics. It stresses differences between artworks and other things; and locates the understanding of artworks both in a narrative of the history of art and in the institutional practices of the art world. Hence its distinctiveness lies in its strong account of the difference between, on the one hand, the judgement and appreciation of art and, on the other, the judgement and appreciation of all the other things in which we take an aesthetic interest. For only by acknowledging this contrast can one do justice to the importance regularly ascribed to art. The contrast is explained by appealing to an occasion-sensitive account of understanding, drawn from Charles Travis directly, but with Gordon Baker (and Wittgenstein) as also proximate rather than remote. On this basis, it argues, first, that we need to offer accounts of key topics only as far as questions might be raised in respect of them (hence, not exceptionlessly); and, second, that we should therefore defend the view that the meaning of artworks can be changed by later events (the historical character of art, or forward retroactivism) and that art has an institutional character, understood broadly on the lines of Terry Diffey's Republic of Art. Besides providing a general framework, Artistic Judgement also explores the applications of the ideas to specific artworks or classes of them.

Despite the very obvious differences between looking at Manet's Woman with a Parrot and listening to Elgar's Cello Concerto, both experiences provoke similar questions in the thoughtful aesthete: why does the painting seem to express reverie and the music, nostalgia? How do we experience the reverie and nostalgia in such works of art? Why do we find these experiences rewarding in similar ways? As our awareness of emotion in art, and our engagement with art's emotions, can make such a special contribution to our life, it is timely for a philosopher to seek to account for the nature and significance of the experience of art's emotions. Damien Freeman develops a new theory of emotion that is suitable for resolving key questions in aesthetics. He then reviews and evaluates three existing approaches to artistic expression, and proposes a new approach to the emotional experience of art that draws on the strengths of the existing approaches. Finally, he seeks to establish the ethical significance of this emotional experience of art for human flourishing. Freeman challenges the reader not only to consider how art engages with emotion, but how we should connect up our answers to questions concerning the nature and value of the experiences offered by works of art.

Many otherwise enlightened people often dismiss etiquette as a trivial subject or worse yet as nothing but a disguise for moral hypocrisy or unjust social hierarchies. Such sentiments either mistakenly assume that most manners merely frame the real issues of any interpersonal exchange or are the ugly vestiges of outdated, unfair social arrangements. But in On Manners, Karen Stohr turns the tables on these easy prejudices, demonstrating that the scope of manners is much broader than most people realize and that manners lead directly to the roots of enduring ethical questions. Stohr suggests that though manners are mostly conventional, they are nevertheless authoritative insofar as they are a primary means by which we express moral attitudes and commitments and carry out important moral goals.

Drawing primarily on Aristotle and Kant and with references to a wide range of cultural examples from Jane Austen 's Pride and Prejudice to Larry David 's Curb Your Enthusiasm the author ultimately concludes that good manners are essential to moral character.

The Routledge Companion to Philosophy and Music is an outstanding guide and reference source to the key topics, subjects, thinkers and debates in philosophy and music. Over fifty entries by an international team of contributors are organised into six clear sections: general issues emotion history figures kinds of music music, philosophy and related disciplines The Routledge Companion to Philosophy and Music is essential reading for anyone interested in philosophy, music and musicology.

First published in 2000. This is Volume VII of ten in the International Library of Philosophy in a series on Ancient Philosophy. Written around 1953, this book looks at Plato and his ideas on art based on his 'Dialogues'.

Paul de Man - literary critic, literary philosopher, "American deconstructionist" - changed the landscape of criticism through his rigorous theories and writings. Upon its original publication in 1988, Christopher Norris' book was the first full-length introduction to de Man, a reading that offers a much-needed corrective to the pattern of extreme antithetical response which marked the initial reception to de Man's writings. Norris addresses de Man's relationship to philosophical thinking in the post-Kantian tradition, his concern with "aesthetic ideology" as a potent force of mystification within and beyond that tradition, and the vexed issue of de Man's politics. Norris brings out the marked shift of allegiance in de Man's thinking, from the thinly veiled conservative implications of the early essays to the engagement with Marx and Foucault on matters of language and politics in the late, posthumous writing. At each stage, Norris raises these questions through a detailed close reading of individual texts which will be welcomed by those who lack any specialised knowledge of de Man's work.

This collection is a timely reflection on the momentous concept of transculturalism. With its historical roots in globalization, transculturation, oriented to (new) aesthetics, seeks new cultural formations, and, with its heterogeneous author- and readership, enlists active participation by the individual. The volume focuses on the interplay between and lapses within interrelated domains of study - postcolonial, diaspora, and world-literary - which attend to the material and discursive circumstances of the literary work. The various readings argue for a situated mode of reading that attends to literary meaning emerging from transaction across, struggle between, and appropriation of cultures, both intra- and internationally, and, by definition, not tied exclusively to a colonial historical paradigm. The overarching themes - ambivalence, power, and literature - are approached transculturally and aesthetically with four distinct concerns in mind: theorization of transculturation; diaspora and migration; the African legacies of colonial slavery and its global aftermath; and localized topics that diversify the interpretation and definition of transculturation and its relation to an (emerging) aesthetic that goes beyond nationally constrained (geographical, cultural, linguistic, literary, etc.) boundaries. Themes range from literary representations of archaeological sites to the contest over meaning that follow efforts to exhume the past, from the ethics of queer love in diaspora to the effects of global literary marketing, from the development of transcultural identities in the colonial encounter to domestication and foreignization in the translation of Aboriginal texts. Authors discussed include Michael Ondaatje, Vernon Anderson, Barry Unsworth, Salman Rushdie, Yvonne Vera, Chiang Hsun, Sally Morgan, Doris Pilkington, Sarfraz Manzoor, Sathnam Sanghera, Yasmin Hai, Ngugi wa Thiong'o, Timothy Wangusa, Fred D'Aguiar, Amitav Ghosh, and Jack Kerouac.

Postdigital Aesthetics is a contribution to questions raised by our newly computational everyday lives and the aesthetics which reflect both the postdigital nature of this age, but also critical perspectives of a post-internet world.

Art, Emotion and Ethics is a systematic investigation of the relation of art to morality, a topic that has been of central and recurring interest to the philosophy of art since Plato. Berys Gaut explores the various positions that have been taken in this debate, and argues that an artwork is always aesthetically flawed insofar as it possesses a moral defect that is aesthetically relevant. Three main arguments are developed for this view; these involve showing how moral goodness is itself a kind of beauty, that artworks can teach us about morality and that this is under certain conditions an aesthetic merit in them, and that our emotional responses to works of art are properly guided in part by moral considerations. Art, Emotion and Ethics also contains detailed interpretations of a wide range of artworks, including Rembrandt's Bathsheba and Nabokov's Lolita, which show that ethical criticism can yield rich and plausible accounts of individual works. Gaut develops a new theory of the nature of aesthetic value, explores how art can teach us about the world and what we morally ought to do by guiding our imaginings, and argues that we can have genuine emotions towards people and events that we know are merely fictional. Characterised by its clarity and sustained argument, this book will be of interest to anyone who wants to understand the relation of art to morality.

Paul de Man - literary critic, literary philosopher, "American deconstructionist" - changed the landscape of criticism through his rigorous theories and writings. Upon its original publication in 1988, Christopher Norris' book was the first full-length introduction to de Man, a reading that offers a much-needed corrective to the pattern of extreme antithetical response which marked the initial reception to de Man's writings.

Norris addresses de Man's relationship to philosophical thinking in the post-Kantian tradition, his concern with "aesthetic ideology" as a potent force of mystification within and beyond that tradition, and the vexed issue of de Man's politics. Norris brings out the marked shift of allegiance in de Man's thinking, from the thinly veiled conservative implications of the early essays to the engagement with Marx and Foucault on matters of language and politics in the late, posthumous writing. At each stage, Norris raises these questions through a detailed close reading of individual texts which will be welcomed by those who lack any specialised knowledge of de Man's work.

To 'look good' and to 'be good' have traditionally been held to be two very different things. By and large, philosophers have seen aesthetic and ethical values as fundamentally separate. In this work, Marcia Muelder Eaton introduces a bold new notion of merit in which 'being good' and 'looking good' are integrated into one.

The Contracts of Fiction reconnects our fictional worlds to the rest of our lives. Countering the contemporary tendency to dismiss works of imagination as enjoyable but epistemologically inert, the book considers how various kinds of fictions construct, guide, and challenge institutional relationships within social groups. The contracts of fiction, like the contracts of language, law, kinship, and money, describe the rules by which members of a group toggle between tokens and types, between their material surroundings - the stuff of daily life - and the abstractions that give it value. Rethinking some familiar literary concepts such as genre and style from the perspective of recent work in the biological, cognitive, and brain sciences, the book displays how fictions engage bodies and minds in ways that help societies balance continuity and adaptability. Being part of a community means sharing the ways its members use stories, pictures, plays and movies, poems and songs, icons and relics, to generate usable knowledge about the people, objects, beliefs and values in their environment. Exposing the underlying structural and processing homologies among works of imagination and life processes such as metabolism and memory, Ellen Spolsky demonstrates the seamless connection of life to art by revealing the surprising dependence of both on disorder, imbalance, and uncertainty. In early modern London, for example, reformed religion, expanding trade, and changed demographics made the obsolescent courts a source of serious inequities. Just at that time, however, a flood of wildly popular revenge tragedies, such as Hamlet, by their very form, by their outrageous theatrical grotesques, were shouting the need for change in the justice system. A sustained discussion of the genre illustrates how biological homeostasis underpins the social balance that we maintain with difficulty, and how disorder itself incubates new understanding.

Nietzsche and Irish Modernism demonstrates how the ideas of the controversial German philosopher played a crucial role in the emergence and evolution of a distinctly Irish brand of modernist culture. Making an essential new contribution to the history of modernism, the book traces the circulation of these ideas through the writings of George Bernard Shaw, W.B. Yeats, and James Joyce, as well as through minor works of literature, magazine articles, newspaper debates, public lectures, and private correspondence. These materials reveal a response to Nietzsche that created abiding tensions between Irish cultural production and reigning religious and nationalist orthodoxies, during an anxious period of Home Rule agitation, world war, revolution, civil war, and state building. With its wealth of detail, the book greatly enriches our understanding of modernist culture as a site of convergence between art and politics, indigenous concerns and foreign perspectives. -- .

Theology as Performance breaks new ground in the growing conversation between modern theology and philosophical aesthetics. Stoltzfus proposes that significant moments in the Western development of the concept of God, in particular as represented in the figures of Friedrich Schleiermacher, Karl Barth, and Ludwig Wittgenstein, have been deeply influenced by concepts and approaches borrowed from the discipline of musical aesthetics. Each thinker develops fundamentally different ways of writing about God that have in significant respects been derived from each one's reading and writing about music. The aesthetic implications of Schleiermacher's so-called subjectivist turn, Barth's objectivist reaction, and Wittgenstein's language-game pragmatism can thus be fully understood only by attending to the musical culture and distinctly musicological discourses that gave rise to them. Stoltzfus constructs two trajectories of thought with which to trace theological reflection upon music throughout the pre-modern period: the traditions of Orpheus and Pythagoras. Schleiermacher's aesthetic approach, then, becomes a modern representative of the Orpheus trajectory, and Barth's approach a representative of the Pythagoras trajectory. Stoltzfus interprets Wittgenstein as putting forward a radical critique of these trajectories and pointing toward a third, "performative" theological-aesthetic method. Theology as Performance offers a provocative rethinking of the aesthetic roots of modern theology.

The articles in this collection focus attention on the concept of literature and on the relationship between this concept and the concepts of a literary work and a literary text. Adopting an analytic approach, the articles attempt to clarify how these concepts govern our thinking about the phenomenon of literature in various ways, exploring the issues which arise when these concepts are employed as theoretical instruments for describing and analyzing the phenomenon of literature.

Is Enlightenment the Road to Heaven, Nirvana...or Nowhere? Many religions believe in some equivalent of Heaven or Hell, where one is transported after death to live in eternal bliss or agony. Buddhists believe that one is repeatedly reborn until Nirvana is attained. And still others, overtly or secretly, entertain the possibility that we go nowhere; our lives end at death, and our bodies disintegrate. People lead their lives based on a code of morality. For the deeply religious, the source of this code is their scripture and church, which convey the word of their God. Their road to enlightenment and Heaven is written in the Book. For the Buddhist, however, who has no God, the source of one's morality is inborn and changed by life experience. The way a person deals with this change toward increasing wisdom is the Buddhist road to enlightenment and Nirvana. In Enlightened Enough, Parakrama Chandrasoma applies Buddhist philosophy in its most basic form to the way he conducts his life. The methods-aimed at achieving enlightenment and Nirvana when applied to daily living-increase wisdom and promote happiness during this lifetime. Whether Heaven, Hell, Nirvana, or nothingness awaits us, stripping away external influences and focusing within to address our inner spiritual being is our best chance to create a contented and peaceful existence during our mortal life here on earth.