By Guttorm Fløistad (auth.), Guttorm Fløistad (eds.)
The current quantity is a continuation of the sequence Contemporary Philosophy (International Institute of Philosophy). As with the sooner volumes within the sequence, the current chronicles purport to provide a survey of important tendencies in modern philosophy.
This quantity on Aesthetics, containing nineteen surveys, indicates the diversity of ways to Aesthetics in a variety of cultures. The shut connection among aesthetics and faith and among aesthetics and ethics is emphasised in different contributions.
The chronicles are in most cases written in English, French and German. within the current quantity ten surveys are written in English, 8 in French and one in German. The bibliographical references, with a few exceptions, stick to the trend brought in previous volumes. The bibliographies themselves often persist with on the finish of every chronicle prepared in alphabetical order. The bibliographies are chosen and organized via the authors themselves.
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Extra info for Aesthetics and Philosophy of Art
BROCH, Hermann, « Das Böse im Wertsystem der Kunst », in Schriften zur Literatur Theorie 2, Suhrkamp, 1975. DELEUZE, Gilles, « Nomad Thought », in Daniel W. , Nietzsche: Critical Assessments, vol. IV, Routledge, 1998. , RABINOW, Paul, Michel Foucault: Beyond Structuralism and Hermeneutics, Second edition, The University of Chicago Press, 1983. FAAS, Ekbert, The Genealogy of Aesthetics, Cambridge University Press, 2002. , The Cambridge Companion to Foucault, Cambridge University Press, 1994. FOUCAULT, Michel, The Care of the Self.
Thus, their concepts of pleasure are different. As far as the attitudes to epistemology is concerned, in Chogyu’s case we can easily understand his simple realist stance and his claim lies in the instinct and life rather than recognition and theory. Foucault tried to dissolve facts into text, and perception into existence, as an alternative to the idea of accuracy of representation (Rorty, 1986). Then his consciousness of ethics is worthy of notice. According to him, self-care is, on one hand, toward our bodily health through medicine; and, on the other, toward our mind and cultivation.
But it is true that Bharata does recognize a quietistic element in his Nāṭyaśāstra. , this view seems to be rooted in a separate, almost opposite, interpretation of kāma. As distinguished from sensuous loverelated kāma, there is another superior kind of kāma: it is, mokṣ akāma, desire for freedom or mukti. Knowledge of reality, meditation, contemplation and action with inner purity are believed to be the matrix of mokṣa - kāma. From the contrary views and their supporting arguments one is led to the conclusion, though tentative, that no rasa (in the aesthetic sense) can be claimed to be strictly pure or exclusively original.