The Aesthetic Analysis of a Work of Art: An Essay on the Structure and Superstructure of Poetry

1949 ◽  
Vol 7 (4) ◽  
pp. 275
Author(s):  
Charles Lalo
Keyword(s):  
Work Of Art ◽  
The Aesthetic

II.—A Plea for the Study of Literature from the æsthetic Standpoint

PMLA ◽  
1891 ◽  
Vol 6 (1) ◽  
pp. 29-40
Author(s):  
John P. Fruit
Keyword(s):  
Divine Attributes ◽  
External Quality ◽  
Work Of Art ◽  
Divine Justice ◽  
The Aesthetic

That teacher of literature who has not comprehended the significance of a work of Art, has never been endued with the spirit and power of his high calling. He stands unwittingly in the place of an apostle of “that external quality of bodies which may be shown to be in some sort typical of the Divine attributes.”“Those qualities, or types,” according to Ruskin, “on whose combination is dependent the power of mere material loveliness” are:“Infinity, or the type of Divine Incomprehensibility; Unity, or the type of the Divine Comprehensibility; Repose, or the type of the Divine Permanence; Symmetry, or the type of the Divine Justice; Purity, or the type of the Divine Energy; Moderation, or the type of Government by Law.”

The Medieval Image, I

2019 ◽  
pp. 196-223
Author(s):  
Thomas Nail
Keyword(s):  
Middle Ages ◽  
Work Of Art ◽  
Works Of Art ◽  
Aesthetic Field ◽  
The Aesthetic ◽  
The Church ◽  
The Middle Ages

Chapter 10 presents a realist aesthetics (versus constructivist) and a kinetic materialism (versus formal idealism) that focuses on the material kinetic structure of the work of art itself, inclusive of milieu and viewer. What the author calls “kinesthetics” is a return to the works of art themselves as fields of images, affects, and sensations. The chapter more specifically offers a focused study of the material kinetic conditions of the dominant aesthetic field of relation during the Middle Ages. The argument here and in the next chapter is that during the Middle Ages, the aesthetic field is defined by a tensional and relational regime of motion. This idea is supported by looking closely at three major arts of the Middle Ages: glassworks, the church, and distillation. The next chapter likewise considers perspective, the keyboard, and epistolography.

Philosophical Aspects of Literary Objectiveness

1998 ◽  
pp. 77-84
Author(s):  
Endre Kiss
Keyword(s):  
Literary Work ◽  
Philosophy Of Art ◽  
Crucial Importance ◽  
Work Of Art ◽  
Artistic Experience ◽  
Scientific Analysis ◽  
The Status ◽  
The Aesthetic ◽  
Definition Of ◽  
General Fact

Gadamer’s hermeneutic philosophy avoids the problem of literary objectiveness altogether. His approach witnesses the general fact that an indifference towards literary objectiveness in particular, leads to a peculiar neglect of par excellence literariness as such. It seems obvious, however, that the constitutive aspects of the crisis of literary objectiveness cannot be shown to contain the underlying intention of bringing about this situation. At this point, one can identify what could probably be the most important element in a definition of literary objectiveness. In contrast to ‘natural’ objectiveness and objectiveness based on various societal conventions, the legitimacy of a literary work is solely guaranteed by its elements being organized in accordance with the rules of literary objectiveness. Thus when the crisis of literary objectiveness intensifies, literariness will also find itself in a crisis. This crisis detaches new, quasi-literary formations from various definitions of literariness. When literary objectiveness ceases, however, to be understood as a system constituted by various objective formations aiming to correspond in one way or another to the ‘world’, scientific analysis of literary objectiveness will be rendered impossible. The crisis of literary objectiveness thus brings about the crisis of the theory of literature and the philosophy of art. Gadamer explicitly argues that the scientific approach proves to be inadequate in the analysis of artistic experience. This attitude results in the categorical rejection of a scientific orientation (and so in a complete indifference towards literary objectiveness), but he seems to overemphasize an otherwise correct thesis on the non-reflexive character of artistic experience. It is the anti-mimetic and Platonic character of Gadamer’s aesthetic hermeneutics that determines the status of literary (artistic) objectiveness in his system of thought. What is of crucial importance, however, is to point out that this aesthetics entails a fundamental reduction of the significance of literary objectiveness. As soon as the essence of aesthetic object-constitution is taken to be re-cognition (plus the emanating aesthetic possibilities), the absolutely natural interest in the original object represented by a work of art.Undoubtedly, Gadamer’s conception answers a number of questions that tend to be ignored by other theories. It is just as obvious, however, that Gadamer completes here the aesthetic devaluation of the objective domain. It is not the characteristics of the ‘original’ that constitute the image, but in effect the image turns the original into an original. Paraphrasing this claim one arrives at a near paradox: not objectiveness makes a work of art possible, but a work of art lends objects their objectiveness.

scholarly journals Die Kunst der zweiten Natur und die andere Natur der Kunst

2018 ◽  
Vol 66 (3) ◽  
pp. 339-361
Author(s):  
Thomas Khurana
Keyword(s):  
Ethical Life ◽  
Work Of Art ◽  
Self Reflection ◽  
Second Nature ◽  
The Aesthetic ◽  
Aesthetic Understanding ◽  
First Nature ◽  
Point Of Reference

Abstract This contribution traces an aesthetic shift in the concept of second nature that occurs around 1800 and raises the question as to what role art might play in a culture that already conceives of itself in generally aesthetic terms. The paper recalls Kant’s rejection of habit as a proper realization of ethical life and shows that in his third critique, Kant proposes a second nature of a different kind. To realize ethical life as a “second (supersensible) nature”, we cannot confine ourselves to mere habituation but require a different type of second nature that is exemplified by the work of art. The paper asks what role art may adopt in an aestheticised culture arising from the success of such an aesthetic understanding in the wake of Kant, from Schiller through to Nietzsche. It argues that art redefines its role by taking not first nature but the second nature of ethical life as its main point of reference. Art thus reconceives itself as a self-reflection of our second nature. The paper discusses three models of such self-reflection: the aesthetic estrangement, the beautiful completion, and the dialectical renegotiation of our second nature.

Further Consideration of the Aesthetic Work of Art

1952 ◽  
Vol 49 (8) ◽  
pp. 274
Author(s):  
Stephen C. Pepper
Keyword(s):  
Work Of Art ◽  
The Aesthetic

scholarly journals Blackbox Testing Using Fuzzy Clustering Based on Boundary Value Analysis on The Text Opinion Mining Application in Traditional Culture Arts Presentation

2020 ◽  
Author(s):  
Anis Zubair ◽  
Elta Sonalitha ◽  
Salnan Ratih ◽  
Bambang Nurdewanto ◽  
Kukuh Yudhistiro ◽  
...  
Keyword(s):  
Fuzzy Clustering ◽  
Opinion Mining ◽  
Public Attention ◽  
Work Of Art ◽  
Value Analysis ◽  
The Public ◽  
Black Box Testing ◽  
Traditional Work ◽  
The Aesthetic ◽  
Traditional Arts

The success of organizing a traditional work of art cannot be separated from the important role of data and information obtained from the public in general, and viewers or art connoisseurs in particular. This information is an indicator that can be used to measure the amount of public attention to traditional arts, which is an effort to promote traditional cultural arts. Data and information related to traditional artworks were obtained from filling out the instruments that were distributed to the public online to produce an opinion form that contained a complete description with a discussion containing the aesthetic of the artwork. Opinion data is needed as a measure of progress and preservation of a work of art. The linguistic measurement of opinion can be solved using fuzzy methods in a cryptic form that can be weighted. In this study, the authors tested the audience opinion text mining application on the presentation of traditional cultural artworks using fuzzy clustering using the functional testing method (Black box testing). Through this test will be discussed related to the menu or module to produce information.

scholarly journals Pamenan as an Aesthetic Concept of Creating a Wayang Padang Theatre

2018 ◽  
Vol 1 (1) ◽  
Author(s):  
Sahrul Nazar
Keyword(s):  
Essential Role ◽  
Work Of Art ◽  
Stage Music ◽  
The Aesthetic

AbstractWayang Padang Theater performance, perceived from the communication perspective, commonly uses a lapau—a traditional coffeestall (pamenan kato)—style dialogue. Meanwhile, Wisran Hadi also makes use of visual aesthetic (pamenan mato). Pamenan is defined as a game, both creatively or philosophically. Dialogue plays an essential role in the performance that can provide a playful sense that sometimes sounds like there is a misscommunication or an altered meaning. This is actually a distinct characteristic of Wisran Hadi in presenting an entertainment through words. Pamenankato is a technique used by Wisran Hadi in creating a work of art that can entertain the society. The society itself is quite appreciative in absorbing the words uttered by the actors on the stage. On he other side, the visual aesthetic or pamenan matois related with thevisual elements shown on the stage. The aesthetic concept of the play can be seen from the use of words or expressions, the flow of the story, the characters, the costumes, the movements, and the organization of stage, music and lighting. These elements are effectively applied by Wisran Hadi in his Wayang Padang performance.Keywords : pamenan; pamenan Kato; pamenan Mato; Wayang Padang; Wisran HadiAbstrakPamenan sebagai Konsep Estetis Penciptaan Teater Wayang Padang. Pementasan teater Wayang Padang, ditinjau dari segi komunikasi, menggunakan dialog gaya lapau atau warung kopi (pamenan kato). Sementara itu, ditinjau dari segi estetika visual, Wisran Hadi memakai keindahan lihatan (pamenan mato). Pamenan diartikan sebagai permainan, baik permainan secara kreatif maupun permainan secara filosofis. Dialog menjadi hal yang utama dalam pementasan ini. Dialog dalam Wayang Padang seperti bermain-main, kadang-kadang tidak menyambung dan diplesetkan. Hal ini merupakan ciri khas Wisran Hadi dalam menghadirkan hiburan lewat kata-kata. Pamenan kato seperti ini merupakan cara Wisran Hadi dalam membangun karya yang bisa menghibur masyarakat. Masyarakat cukup apresiatif dalam menyimak seluruh kata yang diucapkan oleh aktor di atas pentas. Estetika visual atau pamenan mato berkaitan dengan permainan yang terlihat di panggung pementasan. Estetika konsep penciptaan yang mengarah pada permainan yang terlihat, meliputi unsur kata atau ucapan, cerita, tokoh, kostum, gerak, tata pentas, musik, dan cahaya. Unsur inilah yang dipermainkan oleh Wisran Hadi dalam pementasan teater Wayang Padang.Kata kunci : pamenan; pamenan Kato; pamenan Mato; Wayang Padang; Wisran Hadi

scholarly journals A New Kind of Aesthetics – The Mathematical Structure of the Aesthetic

2017 ◽  
Author(s):  
Akihiro Kubota ◽  
Hirokazu Hori ◽  
Makoto Naruse ◽  
Fuminori Akiba
Keyword(s):  
Human Activity ◽  
Category Theory ◽  
Mathematical Structure ◽  
Derived Category ◽  
New Method ◽  
Work Of Art ◽  
New Approach ◽  
Mathematical Structures ◽  
Dynamic Relations ◽  
The Aesthetic

This paper proposes a new approach to investigation into the aesthetics. Specifically, it argues that it is possible to explain the aesthetic and its underlying dynamic relations with axiomatic structure (the octahedral axiom derived category) based on contemporary mathematics – namely, category theory – and through this argument suggests the possibility for discussion about the mathematical structure of the aesthetic. If there was a way to describe the structure of aesthetics with the language of mathematical structures and mathematical axioms – a language completely devoid of arbitrariness – then we would make possible a synthetical argument about the essential human activity of “the aesthetics”, and we would also gain a new method and viewpoint on the philosophy and meaning of the act of creating a work of art and artistic activities. This paper presents one hypothesis as a first step in constructing the science of dynamic generative aesthetics based on axiomatic functionalism, which is in turn based on a new interdisciplinary investigation into the functional structure of aesthetics.

scholarly journals La experiencia estética y los estratos de la obra de arte. La estética como la esencia del arte

2014 ◽  
pp. 265
Author(s):  
Pau Pedragosa
Keyword(s):  
Lived Experience ◽  
Aesthetic Experience ◽  
Phenomenological Approach ◽  
Philosophy Of Art ◽  
Work Of Art ◽  
The Difference ◽  
Siglo Xix ◽  
The Aesthetic ◽  
Xix Century ◽  
Siglo Xx

El contenido de este artículo consiste en mostrar que la experiencia estética es la esencia de la experiencia de la obra de arte. Argumentaré en contra de la concepción del arte de Arthur C. Danto según la cual el arte moderno ya no requiere de la experiencia estética y este hecho determina el fin del arte. La experiencia estética permitiría dar cuenta del arte desde el Renacimiento hasta el siglo XIX pero el arte moderno del siglo XX solo puede ser explicado conceptualmente y, por tanto, la filosofía del arte es necesaria para explicitar ese contenido.Para defender el estatuto estético de la obra de arte mostraré que la experiencia estética se identifica con la experiencia fenomenológica. Esto quiere decir que la experiencia estética nos hace concientes de la diferencia entre el contenido de la obra (lo que aparece ) y el medio de la experiencia sensible en el que este contenido se da (el aparecer). El “aparecer” y “lo que aparece” se corresponden en la experiencia estética con los dos polos de la relación intencional y constituyen los dos estratos fundamentales de la obra de arte. A través de la aproximación fenomenológica intentaré mostrar que la obra de arte no excluye el contenido conceptual, pero este contenido ha de estar necesariamente incorporado. No es la filosofía la que tiene que comprender este contenido sino exclusivamente la experiencia estética.The subject of this paper is to claim that the aesthetic experience is the essence of the experience of the work of art. I argue against the view hold by Arthur C. Danto, according to which modern art does not require the aesthetic experience any more and that this fact means the end of art. The aesthetic experience allows explaining only the art made be-tween the Renaissance and the XIX century. The modern work of art of the XX century can only be explained conceptually and therefore a philosophy of art is required to make that content explicit and clear.To defend the aesthetic status of the work of art I will show that the aesthetic experience identifies itself with the phenomenological ex-perience. This means that the aesthetic experience makes us aware of the difference between the content of the work (what appears) and the sensible lived experience in which this content appears (the appearance). The “appearance” and “what appears” are the two poles of Intentionality and the two fundamental layers of the work of art. Through the phenomenological approach I will make clear that the work of art does not exclude the conceptual content at all. This content has to be necessarily embodied. It is not philosophy that has to disclose this con-tent but the aesthetic experience alone.

scholarly journals SRINGARA AND KARUNA RASAS IN THE SECRET OF THE NAGAS

2020 ◽  
pp. 98-116
Author(s):  
Jagdish Joshi ◽  
Saurabh Vaishnav
Keyword(s):  
Work Of Art ◽  
Emotional Connection ◽  
Aesthetic Sense ◽  
Indian Aesthetics ◽  
The Aesthetic

Rasa is the emotional element in the theme or plot which falls into an organised pattern. Rasa emotionally connects the observer to a work of art. The more emotional connection of the reader to a work of art, the better the production of rasa. Rasa is an experience first felt by the creator of the art, and secondly the experience of the reader who receives the art. The creator seeks a medium to express his feelings. The reader or observer then obtains the same emotion through the medium that the creator selected and hence experiences the emotion felt by the creator. Thus, the feeling of ‘rasa’ which is created by the creator is then re-created by the reader. The extent the reader experiences the emotion which was earlier felt by the creator depends on the aesthetic sense the reader possesses and the intelligence of the creator in producing it. Rasa has been a prolific theory contributed by Bharata Muni in the field of Indian Aesthetics. The paper analyses the dominance of Sringara and Karuna rasas in The Secret of the Nagas.

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