Aesthetics and Philosophy of Art (Contemporary Philosophy: A

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 tendencies in modern philosophy.

This quantity on Aesthetics, containing nineteen surveys, indicates the range of techniques to Aesthetics in a variety of cultures. The shut connection among aesthetics and faith and among aesthetics and ethics is emphasised in numerous contributions.

The chronicles are ordinarily 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 development brought in prior 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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Telos. , the mode of subjection, he explains « It is that we have to build our existence as a beautiful existence; it is an aesthetic mode » (Dreyfus, 240). CONCLUSION: « NIETZSCHEAN MOMENT » Chogyu whole-heartedly affirms instinct of sexual desires, and Foucault suggests caution against it, implying that sexuality never leads to selfcultivation. 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.

On the other hand, as Foucault’s idea of aesthetics of existence suggests, human dignity needs a beautiful life. REFERENCES ARENDT, Hannah, The Human Condition, The University of Chicago Press, 1958. BAUMGARTEN, A. , Metaphysica, Georg Olms, 1982. BAUMGARTEN, A. , Aesthetica, Georg Olms, 1986. 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.

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.

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