Aesthetic Attitude Is A Myth Philosophy Essay

Aesthetic Attitude Is A Myth Philosophy Essay In The Myth of the Aesthetic Attitude, George Dickie argues that the notion of the aesthetic attitude is a myth and attempts to argue against all forms of the idea. Whilst there are other compelling theories concerning the existence of the aesthetic attitude, he presents a strong case against it, arguing that all attempts to precisely describe such an attitude fail. His argument focuses on the notions of the aesthetic attitude proposed by Bullough and Stolnitz, which I will outline in this essay. Initially, Dickie considers Edward Bulloughs theory of psychical distance. Bullough suggests that in order to obtain an aesthetic attitude and judge an object aesthetically, the subject must distance themselves from that object and separate à ¢Ã¢â€š ¬Ã‚ ¦the object and its appeal from ones own self, by putting it out of gear with practical needs and ends.  [1]  In doing so, Bullough says that contemplation of the object becomes alone possible  [2]  and you are no longer directly involved with the object. Bullough illustrates his idea using his fog at sea example, where he describes how unpleasant and dangerous the fog might seem to a person, but also how beautiful the fog is. Bullough thinks that it is the aesthetic attitude which enables ones view of the fog to change through a transformation by distance  [3]  as the fog is allowed to stand outside the context of our personal needs and ends and one can look at it objectively. For Bullough, only the right amount of distance enables the aesthetic attitude to be employed and he discusses à ¢Ã¢â€š ¬Ã‚ ¦cases in which people are unable to bring off an act of distancing or are incapable of being induced into a state of being distanced.  [4]  Bulloughs example of à ¢Ã¢â€š ¬Ã‚ ¦the jealous husband at a performance of Othello  [5]  unable to concentrate as he is thinking of his own wifes suspicious behaviour demonstrates being under-distanced as the subject is too emotionally involved with the play. Similarly, a light technician working on the play might be over-distanced as he is preoccupied with the lights and missing any emotional involvement with the play itself. Dickie may undermine Bulloughs concept of distance here as he questions whether one can deliberately distance oneself or whether one can be induced into a à ¢Ã¢â€š ¬Ã‚ ¦consciousness denoted by being distanced.  [6]  Dickie undermines the concept of distance here suggesting that there is no such experience as being distanced and so undermines Bulloughs theory. Furthermore, Dickie criticises Bulloughs use of new terms referring to distance, as he thinks to introduce these terms does nothing but send us chasing after phantom acts and states of consciousness.  [7]  Dickie infers that there is no identifiable psychological experience of being distanced  [8]  and so no value in Bulloughs idea of distance. Furthermore he suggests that being under or over-distanced is simply being more or less focused on something and just two different cases of inattention.  [9]  Therefore, being distanced means just focusing ones attention on something and is not a new kind of act  [10]  or special state of consciousness  [11]  . Whilst Dickie puts forward a fairly persuasive argument against psychical distance, his description of aesthetic experiences as simple cases of attention or inattention may not be adequate in explaining what it truly is to have an aesthetic experience. If, as Dickie suggests, we reject the aesthetic attitude, one might argue that we would be unable to answer some important questions about aesthetic experience. Specifically, one might argue that the aesthetic attitude is required in order to pinpoint what exactly the judgment of taste is and what prompts us to recognise objects as aesthetic objects. Therefore, Dickies argument may be less effective in refuting the aesthetic attitude, as Bulloughs theory of distance may be closer to providing answers to such questions. Importantly, Dickie continues his argument by criticising another way of conceiving the aesthetic attitude when he discusses Jerome Stolnitzs theory which suggests that the aesthetic attitude is à ¢Ã¢â€š ¬Ã‚ ¦marked out by its disinterestednessà ¢Ã¢â€š ¬Ã‚ ¦Ã‚  [12]  and its detachment from practical purposes. Stolnitzs definition is that it is the disinterested and sympathetic attention to and contemplation of any object of awareness whatever, for its own sake alone.  [13]  Stolnitz elaborates on this idea explaining that disinterested attention means looking at the object with no concern for any ulterior purpose.  [14]  Similarly he says that sympathetic attention means that the subject can experience the objects individual qualities with no prejudice. For Stolnitz, such an aesthetic perception involves the subjects active attention being directed at the object alone, without thinking or asking questions and being emotionally open and able to respond to it. This result s in an enhanced experience of the object which enables us to focus on à ¢Ã¢â€š ¬Ã‚ ¦the look of the rocks, the sound of the ocean, the colours in the painting,  [15]  whilst contemplating an object with a practical perception prevents us from truly appreciating it and limits our experience of the object. Dickies criticism of Stolnitzs aesthetic attitude only really focuses on this notion of disinterested attention. Stolnitz distinguishes between disinterested attention and interested attention which he says differ according to the purpose of the attention. For example when looking at Warhols Campbell Soup Cans, if I admire it as a beautiful piece of art then I experience it with disinterested attention. On the other hand, if I look at it and think about how hungry I am and how I would like to eat the soup, I experience it with an interested attention. However, Dickie objects to Stolnitzs idea that such a difference in purpose results in a difference in attention. Dickie proposes that the concept of disinterest does nothing to explain what it means to attend to  [16]  an object. To reinforce his point, Dickie uses an example of two people listening to music with different purposes Jones with the purpose of analysing the music for an exam and Smith with no such purpose other than simply listening to it. Dickie suggests that Jones has an ulterior purpose and Smith does not, but this does not mean Joness listening differs from Smiths.  [17]  Dickie demonstrates that the only difference between the listening of Jones and Smith is their purpose and suggests that in reality there is nothing different about their attention at all. Therefore, Dickie argues that the notion of disinterestedness cannot be used to refer to a type of attention, as attention has no special attribute such as disinterest. Instead, Dickie thinks that it ca n only refer to whether attention is motivated by a purpose or not. Hence, Dickie may challenge Stolnitzs theory as he questions the validity of the concepts of interested and disinterested attention which is key to Stolnitzs whole theory of the aesthetic attitude. In addition, Dickie reinforces his argument using the example of the art critic attending a piece of art. Dickie points out that according to Stolnitzs theory, the art critic could not critique the art as well as appreciate it, as the critic has an ulterior purpose to analyse and evaluate the object he perceives.  [18]  Dickie claims that Stolnitz confuses a perceptual distinction with a motivational one  [19]  as the critic only differs from other subjects attending the art in his motives and purpose. For Dickie, this example only further highlights that it is not possible to attend to art interestedly nor disinterestedly only with or without a motive or purpose. Whilst Dickie develops a convincing argument against Stolnitzs theory of the aesthetic attitude, he does only really focus on one aspect of it disinterestedness and doesnt effectively address the idea of sympathetic attention, for example. In his argument, Stolnitz stresses the importance of considering all the aspects of his definition of the aesthetic attitude, so for this reason, Dickies attempt at challenging Stolnitzs theory may not be as successful. Furthermore, Stolnitz himself argues in response to Dickies criticism that, Leading aestheticians continue to take disinterestedness to be foundational in their thinking.  [20]  Stolnitz suggests that the incomparable longevity of the concept demonstrates its validity, as it continues to engage thought.  [21]  As engaging as the concept may be, however, this point might not succeed as an effective counter-argument to Dickie. Dickies argument convincingly refutes Bulloughs and Stolnitzs theories of the aesthetic attitude, but it may not follow that rejecting the ideas of distance and disinterestedness means that no special aesthetic attitude exists. One might argue that from the vantage point  [22]  of the subject there are a set of features that identify aesthetic experience  [23]  which, whilst difficult to describe accurately, constitute the aesthetic attitude. Furthermore, it might be argued that Dickie is more concerned with the aesthetic object than the aesthetic experience, as his own alternative for the aesthetic attitude the institutional theory of art focuses on the nature of art and how an object can become art, rather than on aesthetic experience and our response to an object. Ultimately, however, whilst there are several compelling counter-arguments in favour of the aesthetic attitude, I think that Dickies argument that it is a myth is convincing and effectively undermines both Bull oughs and Stolnitzs notions of the aesthetic attitude.

The Message of Quinns Ishmael :: Quinn Ishmael Essays

The Message of Ishmael Quinn gains a unique perspective on humanity through the main character of the novel, Ishmael. Ishmael is a gorilla. And Ishmael is a teacher who communicates with humans telepathically. On the surface, this hardly seems to be a character who would appear in a serious book; more likely a children's story, a fable, or perhaps a bad science fiction novel. Yet Ishmael is none of these, and Ishmael is a strong character, with a powerful intellect and a serious purpose. The character of Ishmael needs to be non-human in order to be effective. Looking in on civilization from the outside gives him a perspective from which to criticize humanity without hypocrisy. To hear the oppressor repent is not nearly so effective as to hear the voice of the oppressed demand freedom and restitution. As Ishmael opens, the author writes of a day in his life when he found what he thought a truly ludicrous advertisement in the personals section of a newspaper: TEACHER seeks pupil. Must have an earnest desire to save the world. Apply in person. Investigating with the purpose of exposing fraud, he came upon Ishmael in Room 105 of a nondescript office building. Ishmael was sitting calmly, nibbling on a slender branch. Momentarily shocked, Quinn stumbled towards a chair. He glanced into the gorilla's eyes, and much to his disconcertment the eyes calmly spoke to him. Nodding in answer to an unuttered question, Ishmael spoke silently "I am the teacher." In language of the sort one might expect from a well educated man speaking with a friend, Ishmael told Quinn the story of his life. A large portion of it was spent in captivity, before a wealthy elderly man befriended and educated him. At the end of Ishmael's tale, Quinn was still somewhat befuddled. I sat there for a minute, then I said, "I'm trying to figure out what this has to do with saving the world." Ishmael thought for a moment. "Among the people of your culture, which want to destroy the world?" "Which want to destroy it? As far as I know, no one specifically wants to destroy the world." "And yet you do destroy it, each of you. Each of you contributes daily to the destruction of the world." "Yes, that's so." "Why don't you stop?

Human Rights Violation – Child Soldier

Human Rights Violation (Child Soldier) What do you think of when you hear the term â€Å"Child Soldier†? You probably think of a normal child who has been trained to become an armed soldier from his early childhood. No, the reality is that child soldiers still do exist in many parts of the world. First of all, what do you mean by child soldiers? Child soldiers are any children under 18 years of age who is a member of the armed forces or an armed group. Today, child soldier has been one of the major issues in the economy of human civilization. It has fore mostly impacted many countries from developing and moving a step forwards in their humanitarian activities. So, as a relation of us towards the development of humanity and human civilization, every individual in this world should try their best to erase this particular violation or term â€Å"Child Soldier† from history. As briefly discussing about this particular human right violation, this violation has been one of the major issues in Canada and many other countries. As concisely defining this topic, a child soldier is any children under 18 years of age who is part of any kind of regular or irregular armed force or armed group in any capacity. The definition also includes girls recruited for sexual purposes and for forced marriage. It does not, therefore, only refer to a child who is carrying or has carried arms. Children are more likely to become child soldiers if they are displaced from their homes, separated from their families, living in combat zones or have limited access to education. Children may join armed groups as the only way to guarantee daily food and survival. In some situations, children may ‘voluntarily’ take part in warfare, not realizing the dangers and abuses they will be subjected to. Most likely these children are responding to economic, cultural, social and political pressures. As discussing different facts about Child Labour in Canada and worldwide, the major fact has been estimated that over 300,000 children – boys and girls under the age of 18 – are today involved in more than 30 conflicts worldwide. Children are used as combatants, messengers, porters and cooks and for forced sexual services. Some are abducted or are recruited by force. Others are motivated to join by poverty, abuse and discrimination, or to take revenge for violence endorsed against them or their families. These children are subjected to unimaginable violence and torture by serving in both government armies and rebel groups. Commanders often hassle them with drugs and alcohol. These children are repeatedly abused, and disposed of when they are supposed useless or ineffective. Close to 2 million children have been killed in conflict in the case of child soldier since 1996. Children are the rising stars of our nation and humanity. One should try to protect and educate good things to them rather than conflicting these silly behaviours to those little blameless souls. According to Canada’s law, a person caught doing this crime is heavily punished and penalized against the community. Back in 2002, Canada signed on to an international treaty aimed at rehabilitating child soldiers. In fact Canada was the first nation to ratify the child soldier – optional protocol to the convention on the rights of a child. Since then, many different rules and laws have been made in order to stop child soldier in the nation. As of all these facts and discussion on this particular human violation, these violations is still a problem in the world and in Canada and researchers are busy, laws are being made and punishments are ready for those criminals. As the children are the future developers of our world and community, they should not be treated in this way. In fact, they should be cared and loved as they are the ones who are going to get rid of all the crimes in the world and make this congested world a peaceful world. So child soldier should be stopped, if still seen, all the population should be united and raise a voice against the government to be strict in this particular violation and give hard punishments to the criminals and bring peace in the world.

The Significance Of The Enlightenment And Modern Judaism

Qns 2. Explain and critically evaluate the significance of the Enlightenment to the development of modern Judaism. The Enlightenment and Modern Judaism Sapere aude! The Rise of the Enlightened man. The Enlightenment also known as the Haskalah movement began in the 18th century. In his 1784 essay entitled: â€Å"Answering the Question: What is Enlightenment?†, Immanuel Kant (1959) described the Enlightenment as ‘‘man’s release from his self-incurred tutelage. Tutelage is man’s inability to make use of his understanding without direction from another. Self-incurred in this tutelage when its cause lies not in lack of reason but in lack of resolution and courage to use it without direction from another. Sapere aude! Have courage to use your own†¦show more content†¦According to Robert Darnton, the men of the eighteenth-century Enlightenment were ‘‘the secular apostles of civilization, in opposition to the champions of tradition religious orthodoxy.’’ They were not afraid to challenge authority and launched a Kulturkampf that criticises institutions, prejudices, and superstitions. Amongst other things the Kulturkamp f called for freedom and religious tolerance and even did their utmost to alter the Jewish educational system. Before the start of Enlightenment period, Jews were restricted to a strict standard of living that was set by Judaism traditional commandments. Jews had to follow a demanding religious regime. For instance, they were only allowed to wear traditional Jewish garments, had a strict dietary restriction, women was not allowed to hold any positions of power and boys were only allowed to focus on Jewish education which is studying the Talmud. 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