By Alfonsina Scarinzi
The undertaking of naturalizing human consciousness/experience has made nice technical strides (e.g., in mapping parts of mind activity), yet has been hampered in lots of situations by way of its uncritical reliance on a dualistic “Cartesian” paradigm (though as a number of the authors within the assortment indicate, assumptions drawn from Plato and from Kant additionally play a role). the current quantity proposes a model of naturalism in aesthetics drawn from American pragmatism (above all from Dewey, but additionally from James and Peirce)―one primed from the beginning to determine humans not just as embodied, yet as inseparable from the surroundings they have interaction with―and offers a discussion board for authors from diversified disciplines to handle particular clinical and philosophical concerns in the anti-dualistic framework contemplating aesthetic event as a means of embodied meaning-making. Cross-disciplinary contributions come from best researchers together with Mark Johnson, Jim Garrison, Daniel D. Hutto, John T. Haworth, Luca F. Ticini, Beatriz Calvo-Merino.
The quantity covers pragmatist aesthetics, neuroaesthetics, enactive cognitive technological know-how, literary experiences, psychology of aesthetics, paintings and layout, sociology.
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Additional resources for Aesthetics and the embodied mind : beyond art theory and the Cartesian mind-body dichotomy
30 M. Johnson Within a unified situation, particular objects, with their qualities and relations, stand forth as focal points within a horizon of possible meanings. The “affordances” of any object, person, or event are the standing forth of certain possibilities for meaningful engagement with and within an encompassing situation. The meaning of the event, person, or thing is a cluster of affordances, including possible perceptions, concepts, feeling responses, and modes of interaction that the thing provides for creatures with bodies and cognitive capacities like we have.
1934. Art as experience. In The later works, 1925–1953, vol. 10, ed. J. Boydston. Carbondale: Southern Illinois University Press, 1987. 12. Dickie, George. 1974. Art and the aesthetic: An institutional analysis. Ithaca: Cornell University Press. 13. Feldman, Jerome. 2006. From molecule to metaphor: A neural theory of language. Cambridge, MA: MIT Press. 14. Gadamer, Hans Georg. 1975. Truth and Method. Trans. G. Barden and J. Cumming. New York: Crossroad Publishing. 15. Johnson, Mark. 1987. The body in the mind: The bodily basis of meaning, imagination, and reason.
Intellectualism and the Philosophic Fallacy: Maintaining Creative Genetic Continuity Dewey identifies what he calls the vice of “intellectualism,” which still dominates philosophy: “By ‘intellectualism’ as an indictment is meant the theory that all experiencing is a mode of knowing” (LW 1: 28). ) while often ignoring the embodied active and affective aspects of human experience completely. It is the principal barrier to Johnson’s Deweyan inspired aesthetics of body-mind functioning. We are living participants in the course of cosmic events, not disembodied spectators.