Οι αντιλήψεις για το ωραίο και την τέχνη στην αισθητική θεωρία του Αλέξανδρου Νεχαμά
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Ημερομηνία
Συγγραφείς
Τάτση, Χριστιάνα- Δάφνη
Τίτλος Εφημερίδας
Περιοδικό ISSN
Τίτλος τόμου
Εκδότης
Πανεπιστήμιο Ιωαννίνων. Φιλοσοφική Σχολή. Τμήμα Φιλοσοφίας Παιδαγωγικής και Ψυχολογίας
Περίληψη
Τύπος
Είδος δημοσίευσης σε συνέδριο
Είδος περιοδικού
Είδος εκπαιδευτικού υλικού
Όνομα συνεδρίου
Όνομα περιοδικού
Όνομα βιβλίου
Σειρά βιβλίου
Έκδοση βιβλίου
Συμπληρωματικός/δευτερεύων τίτλος
Περιγραφή
Στις τέσσερεις και πλέον δεκαετίες άσκησης του διδακτικού και ερευνητικού του έργου, ο Αλέξανδρος Νεχαμάς, έχει αποδείξει ότι η επίδραση του σε όλα τα επιστημονικά πεδία με τα οποία έχει ασχοληθεί είναι εντονότατη. Όχι μόνο στη Φιλοσοφία που αποτελεί το κατ' εξοχήν επιστημονικό του αντικείμενο, αλλά και στη λογοτεχνική θεωρία και πιο πρόσφατα στην Αισθητική-Φιλοσοφία της Τέχνης. Στην παρούσα εργασία θα επιχειρηθεί η μελέτη και κατανόηση ενός μέρους από το έργο του, αυτό της αισθητικής του θεωρίας. Βέβαια σωστό είναι να αναφέρουμε ευθύς εξ αρχής πως ακόμα και η σκέψη μιας συστηματικής και κανονιστικής αισθητικής θεώρησης, πόρρω απέχει από την ιδιότυπη και πολυσχιδή γραφή την οποία καλούμαστε να κατανοήσουμε. Μια γραφή που συμπλέκει τις εικαστικές τέχνες και τη λογοτεχνία με τη φιλοσοφία και τη ζωή εν γένει. Ως ερευνητικούς πυρήνες του εν λόγω εγχειρήματος, θα θέσουμε τους όρους Τέχνη και Ωραίο, ελπίζοντας πως μέσα από αυτούς θα κατορθώσουμε να σκιαγραφήσουμε και να κατανοήσουμε, όχι μια πραγμάτευση που αφορά εξεζητημένα ζητήματα της Ιστορίας της Τέχνης, αλλά μια φιλοσοφική πραγματεία περί της αισθητικής θεώρησης ενός ''έντεχνου κόσμου'', που υπόσχεται περισσότερα από όσα αρχικά θα μπορούσαμε να έχουμε φανταστεί.
As is already been showed by the title which is “The concepts of art and beauty in the aesthetic theory of Alexander Nehamas” in our study we will deal with the Aesthetic theory of Alexander Nehamas. Alexander Nehamas' philosophy of art is epitomized mainly in his recent book, Only a promise of happiness: The place of Beauty in a word of Art (2008) (In the Greek translation is in the living and in the Art). Firstly in the Only a Promise of Happiness, Nehamas rejects the modern association of beauty with a special category of aesthetic judgment and he suggests aligning Beauty with human interests, desires and needs. Even if the origin of Aesthetics is located to Kant's accounting and is obviously connected with the Kant's Sublime (Erhabenes), he also thinks that is connected with desire - and Love (Eros), the origin of which is based to the Plato. Plato and the long tradition that followed him take beauty to be the object of love (Eros). Plato believes that beauty has only one purpose, to lead those who can follow it further to wisdom and virtue or to true happiness which as he believed only philosophy could guarantee. Unlike Plato, Nehamas disagrees that beauty offers us any guarantee of virtue or happiness. Beauty and morality, he argues, can conflict both in individuals and in works of art. And in this point his Platonic thought turn to be Nietzschean. In Nehamas' thought aesthetic and moral values aimed and based on different foundation. Aesthetic values are based on individuality and distinction and moral values are based on similarity and liaison - interconnection. Furthermore these two philosophers (Plato- Nietzsche) essentially as Nehamas said ''they made an unexpected philosophical alliance'' even if they paved new but divergent ways of philosophizing. This alliance is supported by Socrates the most enigmatic and characteristic case of philosophy and particularly of his way of philosophizing as ''art of living'' (techne tou biou) [which is also the main theme of The Art of living: Reflections from Plato to Foucault (1998)]. In addition, except for Plato, Nietzsche and Socrates, Nehamas thematizes also recent discussions in the philosophy of art, for instance, the aesthetic theories of A. Danto (especially in his work Abuse of Beauty), George Dickie, Peter Kivey, Ted Cohen and others who used to discount the value of beauty. They suggest that the central concern of aesthetics should not be the Beauty and traditional aesthetic values. Contrary to that point of view Nehamas alleges that we should stop distinguish the beauty between life and art. This is as he said a misunderstanding on behalf of many contemporary aestheticians which occurs due to their association of beauty with appearance (goodlooking, harmony, symmetry, grace, or traditional model of beauty). As Nehamas said we sometimes love or we are attracted from features or characteristics of objects which are stigmatized by ugliness, falsehood or oppression. But how can this happen? The answer carries with it an ineliminable element of risk. And as Stendhal wrote (in About Love) the beauty is only a promise of happiness and it is a dangerous one. This promise made us believe that if we incorporate in our life things which are taken for us as beautiful such as persons, pieces of art e.t.c. our lives will actually become better. But even if we follow their promise all that is certain is that nobody can ensure our expectations. So in the end we may fail to find what beauty promises and end up in bitterness and disappointment, but even if we succeed at the end it could be too late to know. So in any case we must first spend our time and our life to all those things that attract us and are the actual object of our love. What beauty and art offer us, therefore, is only a promise of happiness.
As is already been showed by the title which is “The concepts of art and beauty in the aesthetic theory of Alexander Nehamas” in our study we will deal with the Aesthetic theory of Alexander Nehamas. Alexander Nehamas' philosophy of art is epitomized mainly in his recent book, Only a promise of happiness: The place of Beauty in a word of Art (2008) (In the Greek translation is in the living and in the Art). Firstly in the Only a Promise of Happiness, Nehamas rejects the modern association of beauty with a special category of aesthetic judgment and he suggests aligning Beauty with human interests, desires and needs. Even if the origin of Aesthetics is located to Kant's accounting and is obviously connected with the Kant's Sublime (Erhabenes), he also thinks that is connected with desire - and Love (Eros), the origin of which is based to the Plato. Plato and the long tradition that followed him take beauty to be the object of love (Eros). Plato believes that beauty has only one purpose, to lead those who can follow it further to wisdom and virtue or to true happiness which as he believed only philosophy could guarantee. Unlike Plato, Nehamas disagrees that beauty offers us any guarantee of virtue or happiness. Beauty and morality, he argues, can conflict both in individuals and in works of art. And in this point his Platonic thought turn to be Nietzschean. In Nehamas' thought aesthetic and moral values aimed and based on different foundation. Aesthetic values are based on individuality and distinction and moral values are based on similarity and liaison - interconnection. Furthermore these two philosophers (Plato- Nietzsche) essentially as Nehamas said ''they made an unexpected philosophical alliance'' even if they paved new but divergent ways of philosophizing. This alliance is supported by Socrates the most enigmatic and characteristic case of philosophy and particularly of his way of philosophizing as ''art of living'' (techne tou biou) [which is also the main theme of The Art of living: Reflections from Plato to Foucault (1998)]. In addition, except for Plato, Nietzsche and Socrates, Nehamas thematizes also recent discussions in the philosophy of art, for instance, the aesthetic theories of A. Danto (especially in his work Abuse of Beauty), George Dickie, Peter Kivey, Ted Cohen and others who used to discount the value of beauty. They suggest that the central concern of aesthetics should not be the Beauty and traditional aesthetic values. Contrary to that point of view Nehamas alleges that we should stop distinguish the beauty between life and art. This is as he said a misunderstanding on behalf of many contemporary aestheticians which occurs due to their association of beauty with appearance (goodlooking, harmony, symmetry, grace, or traditional model of beauty). As Nehamas said we sometimes love or we are attracted from features or characteristics of objects which are stigmatized by ugliness, falsehood or oppression. But how can this happen? The answer carries with it an ineliminable element of risk. And as Stendhal wrote (in About Love) the beauty is only a promise of happiness and it is a dangerous one. This promise made us believe that if we incorporate in our life things which are taken for us as beautiful such as persons, pieces of art e.t.c. our lives will actually become better. But even if we follow their promise all that is certain is that nobody can ensure our expectations. So in the end we may fail to find what beauty promises and end up in bitterness and disappointment, but even if we succeed at the end it could be too late to know. So in any case we must first spend our time and our life to all those things that attract us and are the actual object of our love. What beauty and art offer us, therefore, is only a promise of happiness.
Περιγραφή
Λέξεις-κλειδιά
Νεχάμας Αλέξανδρος, Αισθητική θεωρία - τέχνη - φιλοσοφία, Ωραίο, Beauty, Nehamas Alexander, Aesthetic theory - art - philosophy
Θεματική κατηγορία
Νεχάμας, Αλέξανδρος, 1946- -- Αισθητική
Παραπομπή
Σύνδεσμος
Γλώσσα
el
Εκδίδον τμήμα/τομέας
Πανεπιστήμιο Ιωαννίνων. Φιλοσοφική Σχολή. Τμήμα Φιλοσοφίας Παιδαγωγικής και Ψυχολογίας
Όνομα επιβλέποντος
Μαγγίνη, Γκόλφω
Εξεταστική επιτροπή
Μαγγίνη, Γκόλφω
Ζήκα, Φωτεινή
Μαρκουλάτος, Ιωάννης
Ζήκα, Φωτεινή
Μαρκουλάτος, Ιωάννης
Γενική Περιγραφή / Σχόλια
Ίδρυμα και Σχολή/Τμήμα του υποβάλλοντος
Πανεπιστήμιο Ιωαννίνων. Φιλοσοφική Σχολή. Τμήμα Φιλοσοφίας Παιδαγωγικής και Ψυχολογίας
Πίνακας περιεχομένων
Χορηγός
Βιβλιογραφική αναφορά
Βιβλιογραφία: σ. 143-152
Ονόματα συντελεστών
Αριθμός σελίδων
208 σ.