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  1. The Missing Person Found. Part I: Expressing Emotions in Pictures.Jenefer Robinson - 2017 - British Journal of Aesthetics 57 (3):249-267.
    In Sight and Sensibility Dominic Lopes argues that expressiveness in pictures should be analyzed on the model of the “contour” theory of musical expressiveness, according to which an “expression” need not express anything about the inner psychological states of a person. According to his “contour theory of pictorial expression,” expression by scenes and designs requires “no being to whom the expressed emotion is attributable”. However, on this account expression has lost its fundamental raison d’être, that of manifesting somebody’s actual emotional (...)
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  • Deeper than Reason. Emotion and its Role in Literature, Music and Art.Jenefer Robinson - 2005 - Tijdschrift Voor Filosofie 69 (1):188-189.
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  • The View from Nowhere.Thomas Nagel - 1986 - Revue de Métaphysique et de Morale 92 (2):280-281.
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  • Music and Negative Emotion.Jerrold Levinson - 1982 - Pacific Philosophical Quarterly 63 (4):327-346.
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  • An Essay Concerning Human Understanding.John Locke - 1979 - Revue Philosophique de la France Et de l'Etranger 169 (2):221-222.
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  • The Concept of Expression: A Study in Philosophical Psychology and Aesthetics.Alan Tormey - 1971 - Philosophy and Rhetoric 6 (3):190-191.
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  • Love's Knowledge: Essays on Philosophy and Literature.Martha C. Nussbaum - 1990 - Philosophy 68 (266):564-566.
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  • After the End of Art: Contemporary Art and the Pale of History.Arthur C. Danto - 2001 - Journal of Aesthetics and Art Criticism 59 (2):214-215.
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  • The Pleasures of Aesthetics.Jerrold Levinson - 1998 - Philosophical Quarterly 48 (193):555-556.
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  • The View from Nowhere.Thomas Nagel - 1986 - Behaviorism 15 (1):73-82.
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  • The View from Nowhere.Thomas Nagel - 1986 - Ethics 98 (1):137-157.
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  • A Critique of Anti-Anthropocentric Biocentrism.Richard A. Watson - 1983 - Environmental Ethics 5 (3):245-256.
    Ame Naess, John Rodman, George Sessions, and others, designated herein as ecosophers, propose an egalitarian anti-anthropocentric biocentrism as a basis for a new environmental ethic. I outline their “hands-off-nature” position and show it to be based on setting man apart. The ecosophic position is thus neither egalitarian nor fully biocentric. A fully egalitarian biocentric ethic would place no more restrictions on the behavior of human beings than on the behavior of any other animals. Uncontrolled human behavior might lead to the (...)
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  • Critique of the Power of Judgment.Hannah Ginsborg, Immanuel Kant, Paul Guyer & Eric Matthews - 2002 - Philosophical Review 111 (3):429.
    This new translation is an extremely welcome addition to the continuing Cambridge Edition of Kant’s works. English-speaking readers of the third Critique have long been hampered by the lack of an adequate translation of this important and difficult work. James Creed Meredith’s much-reprinted translation has charm and elegance, but it is often too loose to be useful for scholarly purposes. Moreover it does not include the first version of Kant’s introduction, the so-called “First Introduction,” which is now recognized as indispensable (...)
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  • XIV.—The Concept of Artistic Expression.John Hospers - 1955 - Proceedings of the Aristotelian Society 55 (1):313-344.
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  • Street Art: A Reply to Riggle.Andrea Baldini - 2016 - Journal of Aesthetics and Art Criticism 74 (2):187-191.
    In this paper, I critically discuss Riggle’s definition of street art. I argue that his definition has important limitations, and is therefore unsuccessful. I show that his view obscures a defining feature of street art, that is, its subversive power. As a significant consequence of ignoring that essential aspect, Riggle is incapable of fully understanding how street art transforms public space by turning one corner of the city at the time into contested ground. I also suggest that, when appreciating street (...)
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  • Using the Street for Art: A Reply to Baldini.Nick Riggle - 2016 - Journal of Aesthetics and Art Criticism 74 (2):191-195.
    I reply to Andrea Baldini's critical discussion of my "Street Art: The Transfiguration of the Commonplaces" (2010) by taking up the question: what is "the street" in street art? I argue that the relevant notion of the street is a space whose function it is to facilitate self-expression. I show how this clarifies and extends the theory developed in Riggle (2010). I then argue, contra Baldini, that street art is not always subversive, and when it is, it is not always (...)
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  • The Principles of Art.R. G. Collingwood - 1938 - New York,: Oxford University Press USA.
    This treatise on aesthetics begins by showing that the word "art" is used as a name not only for "art proper" but also for certain things which are "art falsely so called." These are craft or skill, magic, and amusement, each of which, by confusion with art proper, generates a false aesthetic theory. In the course of attacking these theories the author criticizes various psychological theories of art, offers a new theory of magic, and reinterprets Plato's so-called "attack on art," (...)
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  • The Abuse of Beauty: Aesthetics and the Concept of Art.Arthur C. Danto - 2003 - Open Court Publishing.
    In The Abuse of Beauty, art critic and philosopher Arthur Danto explains how the notion of beauty as anathema to art arose and flourished and offers a new way of looking at art and beauty. He draws on the thought of artists, critics, and philosophers such as Rimbaud, Fry, Matisse, and Greenberg, to reposition beauty as one of many modes -- along with sexuality, sublimity, disgust, and horror -- through which the human sensibility expresses itself. 20 black-and-white illustrations are included.
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  • Feeling and Form: A Theory of Art.Susanne Katherina Langer - 1979 - Scribner.
    "Developed from the author's Philosophy is a new key." Bibliography: p. 417-428.
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  • Venus in Exile: The Rejection of Beauty in Twentieth-Century Art.Wendy Steiner - 2002 - University of Chicago Press.
    In Venus in Exile renowned cultural critic Wendy Steiner explores the twentieth century's troubled relationship with beauty. Disdained by avant-garde artists, feminists, and activists, beauty and its major symbols of art—the female subject and ornament—became modernist taboos. To this day it is hard to champion beauty in art without sounding aesthetically or politically retrograde. Steiner argues instead that the experience of beauty is a form of communication, a subject-object interchange in which finding someone or something beautiful is at the same (...)
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  • [Whistler and Ruskin Volume of Newspaper Cuttings and Other Material Connected with the Libel Case Whistler V. Ruskin].James Mcneill Whistler & John Ruskin - 1878 - S.N.
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  • The Mirror and the Lamp: Romantic Theory and the Critical Tradition.M. H. Abrams - 1953 - Journal of Aesthetics and Art Criticism 12 (4):527-527.
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  • A Virtue Theory of Aesthetics.David M. Woodruff - 2001 - The Journal of Aesthetic Education 35 (3):23--36.
    Recent work examining and expanding traditional accounts of a virtue has been used as the foundation for a virtue-based approach to epistemology. A similar approach to aesthetics yields some striking features, which coincide with contemporary philosophical concerns about the nature and definition of art. Those writing on virtue-based epistemology have offered epistemic theories based on intellectual virtues, defining knowledge from the nature of such virtues. This basic program can be applied to aesthetics so that art is defined using a virtue (...)
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  • After the End of Art: Contemporary Art and the Pale of History.Arthur Coleman Danto - 1997 - Princeton University Press.
    Over a decade ago, Arthur Danto announced that art ended in the sixties. Ever since this declaration, he has been at the forefront of a radical critique of the nature of art in our time. After the End of Art presents Danto's first full-scale reformulation of his original insight, showing how, with the eclipse of abstract expressionism, art has deviated irrevocably from the narrative course that Vasari helped define for it in the Renaissance. Moreover, he leads the way to a (...)
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  • After the Beautiful: Hegel and the Philosophy of Pictorial Modernism.Robert B. Pippin - 2013 - London: University of Chicago Press.
    Philosophy and painting: Hegel and Manet -- Politics and ontology: Clark and Fried -- Art and truth: Heidegger and Hegel.
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  • Deeper Than Reason: Emotion and its Role in Literature, Music, and Art.Jenefer Robinson - 2005 - Oxford, GB: Clarendon Press.
    Jenefer Robinson takes the insights of modern scientific research on the emotions and uses them to illuminate questions about our emotional involvement with the arts. Laying out a theory of emotion supported by the best evidence from current empirical work, she examines some of the ways in which the emotions function in the arts. Written in a clear and engaging style, her book will make fascinating reading for anyone interested in the emotions and how they work, as well as anyone (...)
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  • The principles of art.R. G. Collingwood - 1938 - New York,: Oxford University Press.
    This treatise on aesthetics criticizes various psychological theories of art, offers new theories and interpretations, and draws important inferences concerning ...
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  • The shallow and the deep, long-range ecology movement. A summary.Arne Naess - 1973 - Inquiry: An Interdisciplinary Journal of Philosophy 16 (1-4):95 – 100.
    Ecologically responsible policies are concerned only in part with pollution and resource depletion. There are deeper concerns which touch upon principles of diversity, complexity, autonomy, decentralization, symbiosis, egalitarianism, and classlessness.
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  • An essay concerning human understanding.John Locke - 1689 - New York: Oxford University Press. Edited by Pauline Phemister.
    The book also includes a chronological table of significant events, select bibliography, succinct explanatory notes, and an index--all of which supply ...
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  • The essence of Christianity.Ludwig Feuerbach - 1881 - Mineola, N.Y.: Dover Publications.
    The most important work of the famed German philosopher, this 1841 polemic asserts that religion and divinity are outward projections of inner human nature. Feuerbach's critique of Hegelian idealism excited immediate international attention — Marx and Engels were particularly influenced. This acclaimed translation is by the celebrated English novelist George Eliot.
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  • Self-expression.Mitchell S. Green - 2007 - New York: Oxford University Press.
    Mitchell S. Green presents a systematic philosophical study of self-expression - a pervasive phenomenon of the everyday life of humans and other species, which has received scant attention in its own right. He explores the ways in which self-expression reveals our states of thought, feeling, and experience, and he defends striking new theses concerning a wide range of fascinating topics: our ability to perceive emotion in others, artistic expression, empathy, expressive language, meaning, facial expression, and speech acts. He draws on (...)
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  • On the genealogy of morality.Friedrich Wilhelm Nietzsche - 1994 - New York: Cambridge University Press. Edited by Keith Ansell-Pearson & Carol Diethe.
    Friedrich Nietzsche is one of the most influential thinkers of the past 150 years and On the Genealogy of Morality (1887) is his most important work on ethics and politics. A polemical contribution to moral and political theory, it offers a critique of moral values and traces the historical evolution of concepts such as guilt, conscience, responsibility, law and justice. This is a revised and updated edition of one of the most successful volumes to appear in Cambridge Texts in the (...)
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  • On the aesthetic education of man.Friedrich Schiller - 1954 - Mineola, N.Y.: Dover Publications. Edited by Reginald Snell.
    A classic of 18th-century thought, Schiller’s treatise on the role of art in society ranks among German philosophy’s most profound works. An important contribution to the history of ideas, it employs a political analysis of contemporary society—and of the French Revolution, in particular—to define the relationship between beauty and art. Schiller’s proposal of art as fundamental to the development of society and the individual remains an influential concept, and this volume offers his philosophy’s clearest, most relevant expression. Translated and with (...)
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  • Critique of the power of judgment.Immanuel Kant - 2000 - New York: Cambridge University Press. Edited by Paul Guyer.
    The Critique of the Power of Judgment (a more accurate rendition of what has hitherto been translated as the Critique of Judgment) is the third of Kant's great critiques following the Critique of Pure Reason and the Critique of Practical Reason. This entirely new translation of Kant's masterpiece follows the principles and high standards of all other volumes in The Cambridge Edition of the Works of Immanuel Kant. This volume includes: for the first time the indispensable first draft of Kant's (...)
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  • Twilight of the idols, or, How to philosophize with a hammer.Friedrich Wilhelm Nietzsche - 1998 - New York: Oxford University Press. Edited by Duncan Large.
    Twilight of the Idols. Nietzsche's own unabashed appraisal of the last work intended to serve as a short introduction to the whole of his philosophy, and the most synoptic of all his books, bristles with a register of vocabulary derived from physiology, pathology, symptomatalogy and medicine. This new translation is supplemented by an introduction and extensive notes, which provide close analysis of a highly condensed work.
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  • Art and emotion.Derek Matravers - 1998 - New York: Oxford University Press.
    Matravers examines how emotions form the bridge between our experience of art and of life. We often find that a particular poem, painting, or piece of music carries an emotional charge; and we may experience emotions toward, or on behalf of, a particular fictional character. Matravers shows that what these experiences have in common, and what links them to the expression of emotion in non-artistic cases, is the role played by feeling. He carries out a critical survey of various accounts (...)
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  • R.G. Collingwood: a philosophy of art.Aaron Ridley (ed.) - 1998 - London: Phoenix.
    Many philosophers have been interested in aesthetics, but Collingwood was passionate about art. His theories were never merely theoretical: aesthetics for him was a vivid, vibrant thing, to be experienced immediately in worked paint and in sculptured stones, in poetry and music. Art and life were no dichotomy for Collingwood - for how could you have one without the other? Works of art were created in and for the real world, to be enjoyed by real people, to enchant to enhance. (...)
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  • Music and negative emotion.Jerrold Levinson - 1997 - In Jenefer Robinson (ed.), Music & meaning. Ithaca [N.Y.]: Cornell University Press. pp. 327.
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  • The pleasures of aesthetics: philosophical essays.Jerrold Levinson - 1996 - Ithaca, NY: Cornell University Press.
    What Is Aesthetic Pleasure? When is pleasure in an object properly denominated aesthetic? The characterization of aesthetic pleasure is something that ...
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  • On the aesthetic education of man: in a series of letters.Friedrich Schiller - 1954 - New York: Oxford University Press. Edited by Elizabeth M. Wilkinson & L. A. Willoughby.
    Schiller's 1795 essay on the educative function of art is one of the most important contributions to the history of ideas in modern times. This English-German parallel text edition includes a long analytical introduction and extensive notes.
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  • Sound sentiment: an essay on the musical emotions, including the complete text of The Corded shell.Peter Kivy - 1989 - Philadelphia: Temple University Press. Edited by Peter Kivy.
    Incorporating the complete, corrected text of The Corded Shell, Kivy brings his earlier arguments up to date in light of recent work in the field, and discusses ...
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  • A Critique of Anti-Anthropocentric Biocentrism.Richard A. Watson - 1983 - Environmental Ethics 5 (3):245-256.
    Ame Naess, John Rodman, George Sessions, and others, designated herein as ecosophers, propose an egalitarian anti-anthropocentric biocentrism as a basis for a new environmental ethic. I outline their “hands-off-nature” position and show it to be based on setting man apart. The ecosophic position is thus neither egalitarian nor fully biocentric. A fully egalitarian biocentric ethic would place no more restrictions on the behavior of human beings than on the behavior of any other animals. Uncontrolled human behavior might lead to the (...)
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  • A defence of the deep ecology movement.Arne Naess - 1984 - Environmental Ethics 6 (3):265-270.
    There is an international deep ecology social movement with key terms, slogans, and rhetorical use of language comparable to what we find in other activist “alternative” movements today. Some supporters of the movement partake in academic philosophy and have developed or at least suggested philosophies, “ecosophies,” inspired by the movement. R. A. Watson does not distinguish sufficiently between the movement and the philosophical expressions with academic pretensions. As a result, he falsely concludes that deep ecology implies setting man apart from (...)
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  • Musical Understandings: And Other Essays on the Philosophy of Music.Stephen Davies - 2011 - Oxford, GB: New York;Oxford University Press.
    In this chapter, I discuss the kinds of understanding expected of and evinced by skilled listeners, performers, analysts, and composers. I confine the discussion to Western, purely instrumental music, mainly with the classical tradition in mind.[1] And I refer primarily to the Anglophone literature of "analytic" philosophy of music. As will become apparent, my concern is with an analysis that maps what are meant to be familiar aspects of musical experience. I investigate the various understandings expected of an accomplished listener, (...)
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  • ’s Knowledge: Essays on Philosophy and Literature.Martha CravenLove Nussbaum - 1990 - New York: Oxford University Press.
    This volume brings together Nussbaum's published papers on the relationship between literature and philosophy, especially moral philosophy.
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  • The View From Nowhere.Thomas Nagel - 1986 - New York: Oxford University Press.
    Human beings have the unique ability to view the world in a detached way: We can think about the world in terms that transcend our own experience or interest, and consider the world from a vantage point that is, in Nagel's words, "nowhere in particular". At the same time, each of us is a particular person in a particular place, each with his own "personal" view of the world, a view that we can recognize as just one aspect of the (...)
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  • Knowing Emotions: Truthfulness and Recognition in Affective Experience.Rick Anthony Furtak - 2018 - Oup Usa.
    In Knowing Emotions, Furtak argues that it is only through the emotions that we can perceive meaning in life, and only by feeling emotions that we are able to recognize the value or significance of anything whatsoever. Our affective responses and dispositions therefore play a critical role in human existence, and their felt quality is intimately related to the awareness they provide.
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  • The Missing Person Found. Part II: Feelings for Pictures.Jenefer Robinson - 2017 - British Journal of Aesthetics 57 (4):349-367.
    According to Dominic Lopes, expressiveness in pictures should be analyzed solely in terms of “expression looks” of various sorts, namely the look of a figure, a scene and/or a design. But, according to this view, it seems puzzling that expressive pictures should have any emotional effect on their audiences. Yet Lopes explicitly ties his “contour theory” of expression in pictures to empathic responses in spectators. Thus, despite his deflationary account of pictorial expression, he claims that pictures can give us practice (...)
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  • Imaginative Understanding, Affective Profiles, and the Expression of Emotion in Art.Robert Hopkins - 2017 - Journal of Aesthetics and Art Criticism 75 (4):363-374.
    R. G. Collingwood thought that to express emotion is to come to understand it and that this is something art can enable us to do. The understanding in question is distinct from that offered by emotion concepts. I attempt to defend a broadly similar position by drawing, as Collingwood does, on a broader philosophy of mind. Emotions and other affective states have a profile analogous to the sensory profiles exhibited by the things we perceive. Grasping that one's feeling exhibits such (...)
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  • The View from Nowhere.Thomas Nagel - 1986 - Tijdschrift Voor Filosofie 50 (4):729-730.
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