The current quantity is a continuation of the sequence modern Philosophy (International Institute of Philosophy). As with the sooner volumes within the sequence, the current chronicles purport to provide a survey of vital traits in modern philosophy.
This quantity on Aesthetics, containing nineteen surveys, exhibits the diversity of methods 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 commonly 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, keep on with the trend brought in previous volumes. The bibliographies themselves often stick with on the finish of every chronicle prepared in alphabetical order. The bibliographies are chosen and organized by way of the authors themselves.
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Additional resources for Aesthetics and Philosophy of Art (Contemporary Philosophy: A New Survey, Volume 9)
Chogyu is rather simple and straightforward in claiming liberation from ascetic spiritualism, while Foucault argues not for liberation of desires but for creation of new pleasures without fear of such transgression as homosexuality, sadomasochism, drugs, etc. (« A 38 MASAHIRO HAMASHITA Preface to Transgression »). 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.
Instead, he sets instinctism and vitalism as alternative ideas. « What to regret are those who cannot conceive the value of life but only anxious for food, not body but only clothes. That is because they don’t know what to do with life in this world » (777). Modern Japan’s national policies during Chogyu’s time were in total support of westernization with a few exceptions; progress, enlightenment and civilization following the model of Western countries. The end was supposed to be westernization of state and 36 MASAHIRO HAMASHITA nation, while the means was civilization.
In the prima philosophia and earlier, aesthetics is an ontological and moral theory of beauty. Secondly: That aesthetics serves as a basis for social criticism is in our time well known from the Frankfurter school. Max Horkheimer and Theodor Adorno introduced the notion of culture industry. Cultural expressions had gradually become a part of the free capitalist movement, irrespective of the fact that most cultural expressions were deeply rooted in local, national and continental traditions. Horkheimer and Adorno and the other members of the School (Walter Benjamin, Jürgen Habermas, and others) worked from a Marxist-Hegelian perspective.
Aesthetics and Philosophy of Art (Contemporary Philosophy: A New Survey, Volume 9)