After Taste is an inquiry into a field of study dedicated to the reconsideration, reconstruction and rehabilitation of the concept of Taste. Taste is the category, whose systematic, historical and actual dimensions have traditionally been located in a variety of disciplines. The actuality and potential of the study is based on a variety of collected facts from readings and experiences, which materialize in the following features: One concept (figurative Taste), two thinking traditions (analytic and synthetic/continental) and three interrelated dimensions (systematic, historic and actual) are presented in three volumes. As such, the study presents a salient comprehensive companion for wider readership of humanities approaching conceptions of Taste for the first time. Moreover, After Taste is intended for anyone who hopes to make a further contribution to the subject. Since its appearance and apparently short triumph some 250 years ago, the concept of non-literary Taste remained the linchpin of aesthetic theory and practice, but also a category outreaching aesthetics. Taste as the personal unity of the production, theory and criticism of art and literature, which was still largely taken as a given in the eighteenth century, has meanwhile given way to a highly-differentiated art world, in which aesthetic discourse is placed in such a way that it can seemingly no longer have a conceptual or linguistic effect on general opinion making. The critical role of “Taste judges”, ratings and rankings in the feuilleton, politics and social media on the one hand and the responding search for new canons on the other have had a huge impact on the academic and popular discourse today. However, Taste’s impact on society is in fact all-encompassing and yet, without getting even close to the “magnetic North” of the academic compass. After Taste fills the gaps of systematic research by a comprehensive tracing of the emergence of the doctrines, discourses and disciplinary dimensions of Taste up to the peak of its systematic and historical trajectory in the eighteenth century and onwards into the present day. The guiding goal is a post-disciplinary rehabilitation of the contested category as a preparation for its productive usage in emerging academic and popular contexts. Three intertwined research hypotheses form the guiding goal of an overall study of the agencies of Taste, its institutionalizations and expert cultures: The (1) first part provides a missing systematic perspective on the concept of Taste as a key factor for understanding the human faculties, value theories and practices of valuating. The (2) second part traces the events at the peak of Taste’s systematic and historical trajectories up until the late eighteenth century and verifies the historiographical hypothesis about the instrumentality of Taste for the production, reception and distribution of culture. The (3) third part reconstructs the major moments in which the contested concept of Taste experiences its post-disciplinary rehabilitation, in preparation for its future productive usage in the academic and popular discourses and practices. It shows how the category of Taste became the foundation, legitimation and the catalyst for the emerging division of labour, faculties and disciplines, confirming the hypothesis of the immense impact and actuality of Taste in the contemporary world.

Immanuel Kant's 'The Critique of Judgment' explores the realms of aesthetic judgment and teleological judgment in a rigorous and thought-provoking manner. In this seminal work, Kant delves into the concepts of beauty, taste, and the nature of artistic creation. He presents a detailed analysis of how judgment functions in relation to aesthetics, weaving together philosophical insights with practical examples to illustrate his points. Through his meticulous argumentation, Kant lays the groundwork for the understanding of the role of judgment in appreciating art and nature. The book's dense yet insightful prose engages readers in a contemplative journey through the intersections of art, nature, and human perception. Immanuel Kant, a renowned German philosopher of the Enlightenment era, was influenced by thinkers such as Leibniz and Rousseau. His deep interest in metaphysics and epistemology led him to ponder the fundamental principles that govern human experience. 'The Critique of Judgment' reflects Kant's comprehensive philosophical system, bridging the gap between his earlier works on metaphysics and ethics. I highly recommend 'The Critique of Judgment' to readers who are interested in delving into the complexities of aesthetic and teleological judgment. Kant's nuanced arguments and incisive analysis pave the way for a deeper appreciation of art, nature, and the human mind. This book is essential reading for anyone seeking to explore the intersections of philosophy, aesthetics, and the nature of beauty.

Immanuel Kant famously said that he was awoken from his "dogmatic slumbers," and led to question the possibility of metaphysics, by David Hume's doubts about causation. Because of this, many philosophers have viewed Hume's influence on Kant as limited to metaphysics. More recently, some philosophers have questioned whether even Kant's metaphysics was really motivated by Hume. In Knowledge, Reason, and Taste, renowned Kant scholar Paul Guyer challenges both of these views. He argues that Kant's entire philosophy--including his moral philosophy, aesthetics, and teleology, as well as his metaphysics--can fruitfully be read as an engagement with Hume. In this book, the first to describe and assess Hume's influence throughout Kant's philosophy, Guyer shows where Kant agrees or disagrees with Hume, and where Kant does or doesn't appear to resolve Hume's doubts. In doing so, Guyer examines the progress both Kant and Hume made on enduring questions about causes, objects, selves, taste, moral principles and motivations, and purpose and design in nature. Finally, Guyer looks at questions Kant and Hume left open to their successors.

Taste, perhaps the most intimate of the five senses, has traditionally been considered beneath the concern of philosophy, too bound to the body, too personal and idiosyncratic. Yet, in addition to providing physical pleasure, eating and drinking bear symbolic and aesthetic value in human experience, and they continually inspire writers and artists. Carolyn Korsmeyer explains how taste came to occupy so low a place in the hierarchy of senses and why it is deserving of greater philosophical respect and attention. Korsmeyer begins with the Greek thinkers who classified taste as an inferior, bodily sense; she then traces the parallels between notions of aesthetic and gustatory taste that were explored in the formation of modern aesthetic theories. She presents scientific views of how taste actually works and identifies multiple components of taste experiences. Turning to taste's objects—food and drink—she looks at the different meanings they convey in art and literature as well as in ordinary human life and proposes an approach to the aesthetic value of taste that recognizes the representational and expressive roles of food. Korsmeyer's consideration of art encompasses works that employ food in contexts sacred and profane, that seek to whet the appetite and to keep it at bay; her selection of literary vignettes ranges from narratives of macabre devouring to stories of communities forged by shared eating.

In De Gustibus Peter Kivy deals with a question that has never been fully addressed by philosophers of art: why do we argue about art? We argue about the 'facts' of the world either to influence people's behaviour or simply to get them to see what we take to be the truth about the world. We argue over ethical matters, if we are ethical 'realists, ' because we think we are arguing about 'facts' in the world. And we argue about ethics, if we are 'emotivists, ' or are now what are called 'expressionists, ' which is to say, people who think matters of ethics are simply matters of 'attitude, ' to influence the behaviour of others. But why should we argue about works of art? There are no 'actions' we wish to motivate. Whether I think Bach is greater than Beethoven and you think the opposite, why should it matter to either of us to convince the other? This is a question that philosophers have never faced. Kivy claims here that we argue over taste because we think, mistakenly or not, that we are arguing over matters of fact.

In An Introduction to Kant’s Aesthetics, Christian Wenzel discusses and demystifies Kant’s Critique of the Power of Judgment, guiding the reader each step of the way and placing key points of discussion in the context of Kant’s other work. Explains difficult concepts in plain language, using numerous examples and a helpful glossary. Proceeds in the same order as Kant’s text for ease of reference and comprehension. Includes an illuminating foreword by Henry E. Allison. Offers twenty-six further-reading sections, commenting briefly on books and articles from the English, German, and French, that are relevant for each topic Provides an extensive bibliography and a chapter summarizing Kant's main points.

"In this book, Kenneth F. Rogerson explores the first half of Kant's Critique of Judgment, entitled the "Critique of Aesthetic Judgment." Rogerson provides an interpretation of arguably the most important issue in Kant's aesthetic theory, namely, the notion of a free harmony of imagination and understanding. He uses this interpretation to explore several other important issues in Kant's aesthetic theory, including his distinction between art and natural beauty, the doctrine of aesthetic ideas, and the connection between beauty and morality."--BOOK JACKET.

If you want your startup to succeed, you need to understand why startups fail. “Whether you’re a first-time founder or looking to bring innovation into a corporate environment, Why Startups Fail is essential reading.”—Eric Ries, founder and CEO, LTSE, and New York Times bestselling author of The Lean Startup and The Startup Way Why do startups fail? That question caught Harvard Business School professor Tom Eisenmann by surprise when he realized he couldn’t answer it. So he launched a multiyear research project to find out. In Why Startups Fail, Eisenmann reveals his findings: six distinct patterns that account for the vast majority of startup failures. • Bad Bedfellows. Startup success is thought to rest largely on the founder’s talents and instincts. But the wrong team, investors, or partners can sink a venture just as quickly. • False Starts. In following the oft-cited advice to “fail fast” and to “launch before you’re ready,” founders risk wasting time and capital on the wrong solutions. • False Promises. Success with early adopters can be misleading and give founders unwarranted confidence to expand. • Speed Traps. Despite the pressure to “get big fast,” hypergrowth can spell disaster for even the most promising ventures. • Help Wanted. Rapidly scaling startups need lots of capital and talent, but they can make mistakes that leave them suddenly in short supply of both. • Cascading Miracles. Silicon Valley exhorts entrepreneurs to dream big. But the bigger the vision, the more things that can go wrong. Drawing on fascinating stories of ventures that failed to fulfill their early promise—from a home-furnishings retailer to a concierge dog-walking service, from a dating app to the inventor of a sophisticated social robot, from a fashion brand to a startup deploying a vast network of charging stations for electric vehicles—Eisenmann offers frameworks for detecting when a venture is vulnerable to these patterns, along with a wealth of strategies and tactics for avoiding them. A must-read for founders at any stage of their entrepreneurial journey, Why Startups Fail is not merely a guide to preventing failure but also a roadmap charting the path to startup success.

Christians frequently come into conflict with themselves and others over such matters as music, popular culture, and worship style. Yet they usually lack any theology of art or taste adequate to deal with aesthetic disputes. In this provocative book, Frank Burch Brown offers a constructive, "ecumenical" approach to artistic taste and aesthetic judgment--a non-elitist but discriminating theological aesthetics that has "teeth but no fangs." While grounded in history and theory, this book takes up such practical questions as: How can one religious community accommodate a variety of artistic tastes? What good or harm can be done by importing music that is worldly in origin into a house of worship? How can the exercise of taste in the making of art be a viable (and sometimes advanced) spiritual discipline? In exploring the complex relation between taste, religious imagination, and faith, Brown offers a new perspective on what it means to be spiritual, religious, and indeed Christian.