This volume builds on two recent developments in philosophy on the relationship between art and science: the notion of representation and the role of values in theory choice and the development of scientific theories. Its aim is to address questions regarding scientific creativity and imagination, the status of scientific performances—such as thought experiments and visual aids—and the role of aesthetic considerations in the context of discovery and justification of scientific theories. Several contributions focus on the concept of beauty as employed by practising scientists, the aesthetic factors at play in science and their role in decision making. Other essays address the question of scientific creativity and how aesthetic judgment resolves the problem of theory choice by employing aesthetic criteria and incorporating insights from both objectivism and subjectivism. The volume also features original perspectives on the role of the sublime in science and sheds light on the empirical work studying the experience of the sublime in science and its relation to the experience of understanding. The Aesthetics of Science tackles these topics from a variety of novel and thought-provoking angles. It will be of interest to researchers and advanced students in philosophy of science and aesthetics, as well as other subdisciplines such as epistemology and philosophy of mathematics.

Seven lectures detailing the author’s thoughts on motivations in the pursuit of science and patterns of scientific creativity. “What a splendid book! Reading it is a joy, and for me, at least, continuing reading it became compulsive…. Chandrasekhar is a distinguished astrophysicist and every one of the lectures bears the hallmark of all his work: precision, thoroughness, lucidity.” —Sir Hermann Bondi, Nature Does aesthetics play a role in science? Can it be that science is given impetus by a search for beauty? What relation exists between the beauty of an idea and its power to account for some aspect of the natural world? Throughout his distinguished career, S. Chandrasekhar has given time and thought to these questions and to their implications for his work and the work of others. Truth and Beauty gathers the fruits of his meditations. Heisenberg, observes Chandrasekhar, spoke eloquently of the sheer force of his aesthetic experience when he discovered the key to the quantum theory. Weyl characterized the process of working out his gauge theory as a choice of the beautiful over the true, a choice strongly supported by subsequent research. Einstein also felt the aesthetic power underlying his discoveries. While most of the seven essays in Truth and Beauty deal generally with the nature of science and the process of research, two essays explore the work of individuals. —Edward Arthur Milne and Arthur Stanley Eddington The late S. Chandrasekhar was best known for his discovery of the upper limit to the mass of a white dwarf star, for which he received the Nobel Prize in Physics in 1983. He was the author of many books, including The Mathematical Theory of Black Holes and, most recently, Newton's Principia for the Common Reader.

Showing how the aesthetic delights of thought, analysis, research, and discovery are leading components of the scientific mind and process, he examines everything from snowflakes to the overall makeup of the space-time continuum. He explores these concepts and others including the golden mean, evolution, symmetry in nature, as well as imaginary numbers and irrationality as proof of beauty in science. He presents truth as a state of beauty - and beauty as the embodiment of truth. This book will appeal to lay people and scientists alike.

"The appreciation of the imagery produced by disease is bittersweet; we simultaneously experience the beauty of the natural world and the pain of those living with these disease processes. Ultimately, this series of images from more than sixty medical science professionals will leave the viewer with an understanding and appreciation of visual beauty inherent within the field."--Jacket.

A theory of the neural bases of aesthetic experience across the arts, which draws on the tools of both cognitive neuroscience and traditional humanist inquiry. In Feeling Beauty, G. Gabrielle Starr argues that understanding the neural underpinnings of aesthetic experience can reshape our conceptions of aesthetics and the arts. Drawing on the tools of both cognitive neuroscience and traditional humanist inquiry, Starr shows that neuroaesthetics offers a new model for understanding the dynamic and changing features of aesthetic life, the relationships among the arts, and how individual differences in aesthetic judgment shape the varieties of aesthetic experience. Starr, a scholar of the humanities and a researcher in the neuroscience of aesthetics, proposes that aesthetic experience relies on a distributed neural architecture—a set of brain areas involved in emotion, perception, imagery, memory, and language. More important, it emerges from networked interactions, intricately connected and coordinated brain systems that together form a flexible architecture enabling us to develop new arts and to see the world around us differently. Focusing on the "sister arts" of poetry, painting, and music, Starr builds and tests a neural model of aesthetic experience valid across all the arts. Asking why works that address different senses using different means seem to produce the same set of feelings, she examines particular works of art in a range of media, including a poem by Keats, a painting by van Gogh, a sculpture by Bernini, and Beethoven's Diabelli Variations. Starr's innovative, interdisciplinary analysis is true to the complexities of both the physical instantiation of aesthetics and the realities of artistic representation.

In Aesthetics and Material Beauty, Jennifer A. McMahon develops a new aesthetic theory she terms Critical Aesthetic Realism - taking Kantian aesthetics as a starting point and drawing upon contemporary theories of mind from philosophy, psychology, and cognitive science. The creative process does not proceed by a set of rules. Yet the fact that its objects can be understood or appreciated by others suggests that the creative process is constrained by principles to which others have access. According to her update of Kantian aesthetics, beauty is grounded in indeterminate yet systematic principles of perception and cognition. However, Kant’s aesthetic theory rested on a notion of indeterminacy whose consequences for understanding the nature of art were implausible. McMahon conceptualizes "indeterminacy" in terms of contemporary philosophical, psychological, and computational theories of mind. In doing so, she develops an aesthetic theory that reconciles the apparent dichotomies which stem from the tension between the determinacy of communication and the indeterminacy of creativity. Dichotomies such as universality and subjectivity, objectivity and autonomy, cognitivism and non-cognitivism, and truth and beauty are revealed as complementary features of an aesthetic judgment.

The great philosopher, essayist, poet, and novelist masterfully offers his fascinating outline of Aesthetics Theory. Drawing on the art, literature, and social sciences involved, Santayana discusses the nature of beauty, form, and expression.

The Aesthetic Brain takes the reader on a wide-ranging journey addressing fundamental questions about aesthetics and art. Using neuroscience and evolutionary psychology, Chatterjee shows how beauty, pleasure, and art are grounded biologically, and offers explanations for why beauty, pleasure, and art exist at all.

Aesthetics is a branch of philosophy dealing with the nature of art, beauty, and taste, with the creation and appreciation of beauty. It is more scientifically defined as the study of sensory or sensori-emotional values, sometimes called judgments of sentiment and taste. More broadly, scholars in the field define aesthetics as "critical reflection on art, culture and nature." In modern English, the term aesthetic can also refer to a set of principles underlying the works of a particular art movement or theory for example; the Cubist aesthetic. For some, aesthetics is considered a synonym for the philosophy of art since Hegel, while others insist that there is a significant distinction between these closely related fields. In practice, aesthetic judgement refers to the sensory contemplation or appreciation of an object (not necessarily an art object), while artistic judgement refers to the recognition, appreciation or criticism of art or an art work. Philosophical aesthetics has not only to speak about art and to produce judgments about art works, but has also to give a definition of what art is. Art is an autonomous entity for philosophy, because art deals with the senses (i. e. the etymology of aesthetics) and art is as such free of any moral or political purpose. Hence, there are two different conceptions of art in aesthetics: art as knowledge or art as action, but aesthetics is neither epistemology nor ethics. This book concentrates on the branch of philosophy called aesthetics.