Aesthetic judgments usually go beyond sensory discrimination. For David Hume, delicacy of taste is not merely "the ability to detect all the ingredients in a composition", but also our sensitivity "to pains as well as pleasures, which escape the rest of mankind." In David Hume: Essays Moral Political and Literary. Indianapolis, Literary Classics 5, 1987. Thus, the sensory discrimination is linked to capacity for pleasure. For Kant "enjoyment" is the result when pleasure arises from sensation, but judging something to be "beautiful" has a third requirement: sensation must give rise to pleasure by engaging our capacities of reflective contemplation.Immanuel Kant, The Critique of Judgment. Judgments of beauty are sensory, emotional, and intellectual all at once.
Viewer interpretations of beauty possess two concepts of value: aesthetics and taste. Aesthetics is the philosophical notion of beauty. Taste is a result of education and awareness of elite cultural values; therefore taste can be learned. Taste varies according to class, cultural background, and education. Poor taste is usually seen as a product of ignorance. According to Kant beauty is objective and universal; thus certain things are beautiful to everyone. The contemporary view of beauty is not based on innate qualities, but rather on cultural specifics and individual interpretations.
Likewise, aesthetic judgments may be culturally conditioned to some extent. Victorians in Britain often saw African sculpture as ugly, but just a few decades later, Edwardian audiences saw the same sculptures as being beautiful. The Abuse of Beauty, Evaluations of beauty may well be linked to desirability, perhaps even to sexual desirability. Thus, judgments of aesthetic value can become linked to judgments of economic, political, or moral value. We might judge a Lamborghini to be beautiful partly because it is desirable as a status symbol, or we might judge it to be repulsive partly because it signifies for us over-consumption and offends our political or moral values.
"Part and Parcel in Animal and Human Societies". in Studies in animal and human behavior, vol. 2. pp. 115-195. Cambridge, Mass.: Harvard UP, 1971 (originally pub. 1950.) Aesthetic judgments can often be very fine-grained and internally contradictory. Likewise aesthetic judgments seem to often be at least partly intellectual and interpretative. It is what a thing means or symbolizes for us that is often what we are judging. Modern aestheticians have asserted that will and desire were almost dormant in aesthetic experience, yet preference and choice have seemed important aesthetics to some 20th century thinkers.The point is already made by Hume, but see Mary Mothersill, "Beauty and the Critic’s Judgment", in The Blackwell Guide to Aesthetics, 2004. Thus aesthetic judgments might be seen to be based on the senses, emotions, intellectual opinions, will, desires, culture, preferences, values, subconscious behavior, conscious decision, training, instinct, sociological institutions, or some complex combination of these, depending on exactly which theory one employs.
Anthropology, especially the savanna hypothesis proposed by Gordon Orians and others, predicts that some of the positive aesthetics that people have are based on innate knowledge of productive human habitats. It had been shown that people prefer and feel happier looking at trees with spreading forms much more than looking at trees with other forms, or non-tree objects; also Bright green colors, linked with healthy plants with good nutrient qualities, were more calming than other tree colors, including less bright greens and oranges.
At the same time, there is seemingly quite a lack of words to express oneself accurately when making an aesthetic judgement. An aesthetic judgement cannot be an empirical judgement. Therefore, due to impossibility for precision, there is confusion about what interpretations can be culturally negotiated. Due to the inaccuracy of the English language, two completely different feelings experienced by two different people can be represented by an identical verbal expression. Wittgenstein stated this in his lectures on aesthetics and language games.
A collective identification of beauty, with willing participants in a given social spectrum, maybe a socially negotiated phenomenon, discussed in a culture or context. Is there some underlying unity to aesthetic judgment and is there some way to articulate the similarities of a beautiful house, beautiful proof, and beautiful sunset? Defining it requires a description of the entire phenomenon, as Wittgenstein argued in his lectures on aesthetics. Likewise there has been long debate on how perception of beauty in the natural world, especially perception of the human form as beautiful, is supposed to relate to perceiving beauty in art or artefacts. This goes back at least to Kant, with some echoes even in St. Bonaventure.
It is not uncommon to find aesthetics used as a synonym for the philosophy of art, although it is also not uncommon to find thinkers insisting that we distinguish these two closely related fields. In practice we distinguish between aesthetic and artistic judgements, one refers to the sensory contemplation or appreciation of an object (not necessarily an art object), while the other refers to the appreciation or criticism of an art work.
The main recent sense of the word “art” is roughly as an abbreviation for creative art or “fine art.” Here we mean that skill is being used to express the artist’s creativity, or to engage the audience’s aesthetic sensibilities, or to draw the audience towards consideration of the “finer” things. Often, if the skill is being used in a functional object, people will consider it a craft instead of art, a suggestion which is highly disputed by many Contemporary Craft thinkers. Likewise, if the skill is being used in a commercial or industrial way it may be considered design instead of art, or contrariwise these may be defended as art forms, perhaps called applied art. Some thinkers, for instance, have argued that the difference between fine art and applied art has more to do with the actual function of the object than any clear definitional difference. Art usually implies no function other than to convey or communicate an idea.
Even as late as 1912 it was normal in the West to assume that all art aims at beauty, and thus that anything that wasn't trying to be beautiful couldn't count as art. The cubists, dadaists, Stravinsky, and many later art movements struggled against this conception that beauty was central to the definition of art, with such success that, according to Danto, "Beauty had disappeared not only from the advanced art of the 1960’s but from the advanced philosophy of art of that decade as well." Perhaps some notion like "expression" (in Croce’s theories) or "counter-environment" (in McLuhan’s theory) can replace the previous role of beauty. Brian Massumi brought back "beauty" into consideration together with "expression". Another concept, as important to the philosophy of art as "beauty," is that of the "sublime," elaborated upon in the twentieth century by the postmodern philosopher Jean-Francois Lyotard.
Perhaps (as in Kennick's theory) no definition of art is possible anymore. Perhaps art should be thought of as a cluster of related concepts in a Wittgensteinian fashion (as in Weitz or Beuys). Another approach is to say that “art” is basically a sociological category, that whatever art schools and museums and artists define as art is considered art regardless of formal definitions. This "institutional definition of art" (see also Institutional Critique) has been championed by George Dickie. Most people did not consider the depiction of a Brillo Box or a store-bought urinal to be art until Andy Warhol and Marcel Duchamp (respectively) placed them in the context of art (i.e., the art gallery), which then provided the association of these objects with the associations that define art.
Proceduralists often suggest that it is the process by which a work of art is created or viewed that makes it art, not any inherent feature of an object, or how well received it is by the institutions of the art world after its introduction to society at large. Whereas if exactly the same set of words was written by a journalist, intending them as shorthand notes to help him write a longer article later, these would not be a poem. Leo Tolstoy, on the other hand, claims that what makes something art or not is how it is experienced by its audience, not by the intention of its creator. Functionalists like Monroe Beardsley argue that whether or not a piece counts as art depends on what function it plays in a particular context; the same Greek vase may play a non-artistic function in one context (carrying wine), and an artistic function in another context (helping us to appreciate the beauty of the human figure). '
Perhaps every person involved should be judged separately on his or her own merits, and each costume or line is its own work of art (with perhaps the director having the job of unifying them all). Similar problems arise for music, film and even painting. Am I to judge the painting itself, the work of the painter, or perhaps the painting in its context of presentation by the museum workers?
These problems have been made even more difficult by the rise of conceptual art since the 1960s. Warhol’s famous Brillo Boxes are nearly indistinguishable from actual Brillo boxes at the time. It would be a mistake to praise Warhol for the design of his boxes (which were designed by Steve Harvey), yet the conceptual move of exhibiting these boxes as art in a museum together with other kinds of paintings is Warhol's. Are we judging Warhol’s concept? His execution of the concept in the medium? The curator’s insight in letting Warhol display the boxes? The overall result? Our experience or interpretation of the result? Ontologically, how are we to think of the work of art? Is it a physical object? Several objects? A class of objects? A mental object? A fictional object? An abstract object? An event? Or simply an Act?
Might the value of art to society be quite different from its value to individuals? Do the values of arts differ significantly from form to form? Working on the intended value of art tends to help define the relations between art and other acts. Art clearly does have spiritual goals in many contexts, but what exactly is the difference between religious art and religion per se? The truth is complex - Art is both useless in a functional sense and the most important human activity. Is has been said, that a Vogon Starship arriving at the earth and ordering its destruction would ask what use is humanity? The only justification humanity could give would be a Shakespeare play, a Rembrandt or a Bach concerto. These are the things of value which define humanity itself.
It might be objected, however, that there are rather too many exceptions to Dutton's categories. For example, the installations of the contemporary artist Thomas Hirschhorn deliberately eschew technical virtuosity. People can appreciate a Renaissance Madonna for aesthetic reasons, but such objects often had (and sometimes still have) specific devotional functions. 'Rules of composition' that might be read into Duchamp's Fountain or John Cage's 4'33" do not locate the works in a recognizable style (or certainly not a style recognizable at the time of the works' realisation). Moreover, some of Dutton's categories seem too broad: a physicist might entertain hypothetical worlds in his/her imagination in the course of formulating a theory.
Increasingly, academics in both the sciences and the humanities are looking to evolutionary psychology and cognitive science in an effort to understand the connection between psychology and aesthetics. Aside from Dutton, others exploring this realm include Brian Boyd, Noel Carroll, Nancy Easterlin, David Evans, Jonathan Gottschall, Paul Hernadi, Bracha Ettinger, Patrick Hogan, Elaine Scarry, Christine Buci-Glucksmann, Wendy Steiner, Robert Storey, Frederick Turner, and Mark Turner.
Ancient art was largely, but not entirely, based on the seven great ancient civilizations: Egypt, Mesopotamia, Greece, Rome, Persia, India and China. Each of these centers of early civilization developed a unique and characteristic style in its art. Greece had the most influence on the development of aesthetics in the West. This period of Greek art saw a veneration of the human physical form and the development of corresponding skills to show musculature, poise, beauty and anatomically correct proportions. Furthermore, in many Western and Eastern cultures alike, traits such as body hair are rarely depicted in art that addresses physical beauty. What is more in contrast with this Greek-Western aesthetic taste, is the genre of grotesque.
Greek philosophers initially felt that aesthetically appealing objects were beautiful in and of themselves. Plato felt that beautiful objects incorporated proportion, harmony, and unity among their parts. Similarly, in the Metaphysics, Aristotle found that the universal elements of beauty were order, symmetry, and definiteness.
According to Islam, human works of art are inherently flawed compared to the work of God; thus, it is believed by many that to attempt to depict in a realistic form any animal or person is insolence to God. This tendency, enforced by often strict religious authority, has had the effect of narrowing the field of artistic possibility to such forms of art as Arabesque, mosaic, Islamic calligraphy, and Islamic architecture, as well as more generally any form of abstraction that can claim the status of non-representational art.
This negative restriction of possibilities has been explored by artists as an outlet to artistic expression, and has been cultivated to become a positive style and tradition, emphasizing the decorative function of art, or its religious functions via non-representational forms such as Geometric patterns, floral patterns, and arabesques.
It is a common myth that human or animal depiction is forbidden altogether in Islamic cultures. In fact, human portrayals can be found in all Islamic cultures with varying degrees of acceptance by religious authorities. It is only human representation for the purpose of worship that is uniformly considered idolatry as forbidden in Sharia law. There are also many depictions of Muhammad, Islam's chief prophet, in historical Islamic art.
The calligraphic arts grew out an effort to devote oneself to the study of the Koran. By patiently transcribing each word of the text, the writer was made to contemplate the meaning of it. As time passed, these calligraphic works began to be prized as works of art, growing increasingly elaborate in the illumination and stylizing of the text. These illuminations were applied to other works besides the Koran, and it became a respected art form in and of itself.
Of particular concern to Indian drama and literature is the term 'rasa' referring generally to the emotional flavors crafted into the work by the writer and relished by a 'sensitive spectator' or 'sahRdaya.' Very early poets like Kālidāsa were attentive to rasa, which blossomed into a fully developed aesthetic system. Even in contemporary India the term rasa denoting "flavor" is used colloquially to describe the aesthetic experiences in films; "māsala mix" describes popular Hindi cinema films which serve a balanced emotional meal, savored as rasa by the spectator.
Rasa theory blossoms beginning with the SaMskrit text Nātyashāstra ('nātya' meaning drama and 'shāstra' meaning science of), a work attributed to Bharata Muni where the Gods declare that drama is the 'Fifth Veda' because it is suitable for the degenerate age as the best form of religious instruction. While the date of composition varies wildly among scholars, ranging from the era of Plato and Aristotle to the seventh century CE The Nātyashāstra presents the aesthetic concepts of rasa-s and their associated bhāva-s in Chapters Six and Seven respectively, which appear to be independent of the work as a whole. Eight rasa-s and associated bhāva-s are named and their enjoyment is likened to savoring a meal: rasa is the enjoyment of flavors that arise from the proper preparation of ingredients and the quality of ingredients. What rasa actually is, in a theoretical sense, is not discussed and given the Nātyashāstra's pithy wording it is unlikely the exact understanding of the original author(s) will be known.
The theory of the rasa-s develops significantly with the Kashmiri aesthetician Ãndandavardhana's classic on poetics, the Dhvanyāloka which introduces the ninth rasa, shānta-rasa as a specifically religious feeling of peace (shānta) which arises from its bhāva, weariness of the pleasures of the world. The primary purpose of this text is to refine the literary concept 'dhvani' or poetic suggestion, by arguing for the existence of 'rasa-dhvani,' primarily in forms of SaMskrit including a word, sentence or whole work "suggests" a real-world emotional state or bhāva, but thanks to aesthetic distance, the sensitive spectator relishes the rasa, the aesthetic flavor of tragedy, heroism or romance.
The 9th - 10th century master of the religious system known as "the nondual Shaivism of Kashmir" (or "Kashmir Shaivism")and aesthetician, Abhinavagupta brought rasa theory to its pinnacle in his separate commentaries on the Dhvanyāloka, the Dhvanyāloka-locana (translated by Ingalls, Masson and Patwardhan, 1992) and the Abhinavabharati, his commentary on the Nātyashāstra, portions of which are translated by Gnoli and Masson and Patwardhan. Abhinavagupta offers for the first time a technical definition of rasa which is the universal bliss of the Self or Atman colored by the emotional tone of a drama. Shānta-rasa functions as an equal member of the set of rasa-s but is simultaneously distinct being the most clear form of aesthetic bliss. Abhinavagupta likens it to the string of a jeweled necklace; while it may not be the most appealing for most people, it is the string that gives form to the necklace, allowing the jewels of the other eight rasa-s to be relished. Relishing the rasa-s and particularly shānta-rasa is hinted as being as-good-as but never-equal-to the bliss of Self-realization experienced by yogis.
Chinese art has a long history of varied styles and emphases. In ancient times philosophers were already arguing about aesthetics. Confucius emphasized the role of the arts and humanities (especially music and poetry) in broadening human nature and aiding “li” (etiquette, the rites) in bringing us back to what is essential about humanity. His opponent Mozi, however, argued that music and fine arts were classist and wasteful, benefiting the rich but not the common people.
By the 4th century A.D., artists were debating in writing over the proper goals of art as well. Gu Kaizhi has 3 surviving books on this theory of painting, for example, and it's not uncommon to find later artist/scholars who both create art and write about the creating of art. Religious and philosophical influence on art was common (and diverse) but never universal; it is easy to find art that largely ignores philosophy and religion in almost every Chinese time period.
Sub-Saharan African art existed in many forms and styles, and with fairly little influence from outside Africa. Most of it followed traditional forms and the aesthetic norms were handed down orally as well as written. Sculpture and performance art are prominent, and abstract and partially abstracted forms are valued, and were valued long before influence from the Western tradition began in earnest. The Nok culture is testimony to this. The mosque of Timbuktu shows that specific areas of Africa developed unique aesthetics.
Surviving medieval art is largely religious in focus, and typically was funded by the State, Orthodox Church Church, powerful ecclesiastical individuals, or wealthy secular patrons. Often the pieces have an intended liturgical function, such as chalices or churches. Figurative examination was typically not an important goal, but being religiously uplifting was.
Medieval Art was made from rare and valuable materials, such as Gold and Lapis, the cost of which was often superior to the wages of the maker.
Reflection on the nature and function of art and aesthetic experiences follows similar lines. St. Bonaventure’s “Retracing the Arts to Theology” is typical and discusses the skills of the artisan as gifts given by God for the purpose of disclosing God to mankind via four “lights”: the light of skill in mechanical arts which discloses the world of artifacts, as guided by the light of sense perception which discloses the world of natural forms, as guided by the light of philosophy which discloses the world of intellectual truth, as guided by the light of divine wisdom which discloses the world of saving truth.
As the medieval world shifts into the Renaissance, art again returns to focus on this world and on secular issues of human life. The philosophy of art of the ancient Greeks and Romans is re-appropriated.
For Baumgarten aesthetics is the science of the sense experiences, a younger sister of logic, and beauty is thus the most perfect kind of knowledge that sense experience can have. For Kant the aesthetic experience of beauty is a judgment of a subjective but universal truth, since all people should agree that “this rose is beautiful” if it in fact is. However, beauty cannot be reduced to any more basic set of features. For Schiller aesthetic appreciation of beauty is the most perfect reconciliation of the sensual and rational parts of human nature.
For Hegel all culture is a matter of "absolute spirit" coming to be manifest to itself, stage by stage. Art is the first stage in which the absolute spirit is manifest immediately to sense-perception, and is thus an objective rather than subjective revelation of beauty. For Schopenhauer aesthetic contemplation of beauty is the most free that the pure intellect can be from the dictates of will; here we contemplate perfection of form without any kind of worldly agenda, and thus any intrusion of utility or politics would ruin the point of the beauty.
The British were largely divided into intuitionist and analytic camps. The intuitionists believed that aesthetic experience was disclosed by a single mental faculty of some kind. For the Earl of Shaftesbury this was identical to the moral sense, beauty just is the sensory version of moral goodness. For Wittgenstein aesthetics consisted in the description of a whole culture which is a linguistic impossibility. That which constitutes aesthetics lies out side the realm of the language game.
For Hutcheson beauty is disclosed by an inner mental sense, but is a subjective fact rather than an objective one. Analytic theorists like Lord Kames, William Hogarth, and Edmund Burke hoped to reduce beauty to some list of attributes. Hogarth, for example, thinks that beauty consists of (1) fitness of the parts to some design; (2) variety in as many ways as possible; (3) uniformity, regularity or symmetry, which is only beautiful when it helps to preserve the character of fitness; (4) simplicity or distinctness, which gives pleasure not in itself, but through its enabling the eye to enjoy variety with ease; (5) intricacy, which provides employment for our active energies, leading the eye on "a wanton kind of chase"; and (6) quantity or magnitude, which draws our attention and produces admiration and awe. Later analytic aestheticians strove to link beauty to some scientific theory of psychology (such as James Mill) or biology (such as Herbert Spencer).
This challenge, thought to be original, is actually continuous with older aesthetic theory; Aristotle was the first in the Western tradition to classify "beauty" into types as in his theory of drama, and Kant made a distinction between beauty and the sublime. What was new was a refusal to credit the higher status of certain types, where the taxonomy implied a preference for tragedy and the sublime to comedy and the Rococo.
Croce suggested that “expression” is central in the way that beauty was once thought to be central. George Dickie suggested that the sociological institutions of the art world were the glue binding art and sensibility into unities. Marshall McLuhan suggested that art always functions as a "counter-environment" designed to make visible what is usually invisible about a society. Theodor Adorno felt that aesthetics could not proceed without confronting the role of the culture industry in the commodification of art and aesthetic experience. Hal Foster (art critic) attempted to portray the reaction against beauty and Modernist art in The Anti-Aesthetic: Essays on Postmodern Culture. Arthur Danto has described this reaction as "kalliphobia" (after the Greek word for beauty - 'kalos'). Brian Massumi suggests to reconsider beauty following the aesthetical thought in the philosophy of Deleuze and Guattari.
Jean-François Lyotard re-invokes the Kantian distinction between taste and the sublime. Sublime painting, unlike kitsch realism, "...will enable us to see only by making it impossible to see; it will please only by causing pain.
Sigmund Freud inaugurated aesthetical thinking in Psychoanalysis mainly via the "Uncanny" as aesthetical affect. Following Freud and Merleau-Ponty, Jacques Lacan approached the aesthetical object in the visual field by the notion of the gaze as lacking and as phallic "objet a" that follows the psychic "masculine" principle of separation and castration.
In the 1990s, Jürgen Schmidhuber described an algorithmic theory of beauty which takes the subjectivity of the observer into account and postulates: among several observations classified as comparable by a given subjective observer, the aesthetically most pleasing one is the one with the shortest description, given the observer’s previous knowledge and his particular method for encoding the data. This is closely related to the principles of algorithmic information theory and minimum description length. One of his examples: mathematicians enjoy simple proofs with a short description in their formal language. Another very concrete example describes an aesthetically pleasing human face whose proportions can be described by very few bits of information, drawing inspiration from less detailed 15th century proportion studies by Leonardo da Vinci and Albrecht Dürer. Schmidhuber's theory explicitly distinguishes between what's beautiful and what's interesting, stating that interestingness corresponds to the first derivative of subjectively perceived beauty. Here the premise is that any observer continually tries to improve the predictability and compressibility of the observations by discovering regularities such as repetitions and symmetries and fractal self-similarity. Whenever the observer's learning process (which may be a predictive neural network) leads to improved data compression such that the observation sequence can be described by fewer bits than before, the temporary interestingness of the data corresponds to the number of saved bits. This compression progress is proportional to the observer's internal reward, also called curiosity reward. A reinforcement learning algorithm is used to maximize future expected reward by learning to execute action sequences that cause additional interesting input data with yet unknown but learnable predictability or regularity. The principles can be implemented on artificial agents which then exhibit a form of artificial curiosity.
As well as being applied to art aesthetics can also be applied to cultural objects. Aesthetic coupling between art-objects and medical topics was made by speakers working for the US Information Agency This coupling was made to reinforce the learning paradigm when English-language speakers used translators to address audiences in their own country. These audiences were generally not fluent in the English language. It can also be used in topics as diverse as mathematics, gastronomy and fashion design.