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4. The ambiguity and the refractoriness of the beautiful – a backward glance at a Platonic
legacy
The Plato legacy is ambiguous
o The transmittal of the suprasensible – the contemplation of earthly beauty kindles
recollection of the lost, transcendent beauty and truth;
o And the perception of the beautiful may feel no need to go beyond the pleasure it
takes in sensuous appearance or mere play.
How this legacy went through the history of aesthetic experience
o The secular devaluation of sensuous aesthetic experience.
o Idealism and the affirmative culture
6. Aesthesis: the receptive side of aesthetic experience (voir plus de choses qu’on n’en sait)
The problem of the new mass media of contemporary arty
o Photography and motion picture;
o The possibility of subliminally manipulating the perceiving consciousness with new
stimuli of seduction
Why the enjoying and the critically reflective attitude of the contemporary public diverge
more than ever before?
o Dieter Henrich: “[…] For it reveals that human sensory perception is not an
anthropological constant but subject to change over time and that it has always
been one of the functions of art to discover new modes of experience in a changing
reality or to propose alternatives to it” (63).
o The hermeneutic function of aesthesis is due to the fact that the human glance is
interested by its very nature. (64)
The outer and the inner world
o The nature and the self
The beautiful of something past
o Benjamim, baudelaire, Flaubert, Proust
o The crisis of perception during the epoch of progressive industrialization and
technicalization (85)
Jauss: since the middle of the nineteenth century, both the productive and the receptive
aesthetic experience had a share in the recovery of the cognitive function of art.
o It safeguards a common horizon trough the art.
7. Catharsis: the communicative efficacy of aesthetic experience (movere et conciliare)