An exploration of belief as an experience, both secular and religious, through the study of major literary works At the height of modernism in the 1920s, what did it mean to believe and how was it experienced? Craig Woelfel seeks to answer this pivotal question in Varieties of Aesthetic Experience: Literary Modernism and Dissociation of Belief, a groundbreaking exploration of the relationship between secular modernity and religious engagement. Woelfel hinges his argument on the unlikely comparison of two revered modern writers: T. S. Eliot and E. M. Forster. They had vastly different experiences with religion, as Eliot converted to Christianity later in life and Forster became a steadfast nonbeliever over time, but Woelfel contends that their stories offer a compelling model for belief as broken and ambivalent rather than constant. Narratives of faith—its loss or gain—are no longer linear but instead are just as fractured and varied as the modernists themselves. Drawing from Eliot's and Forster's major and minor creative and critical works, Woelfel makes the case for a "dissociation of belief" during the modern era—a separation of emotional and spiritual religious experience from its reduction to forms. He contextualizes belief in the modern era alongside modernist religious studies scholarship and current secularization theory, with particular attention to Charles Taylor's A Secular Age, paving the way for a more nuanced understanding of religious engagement at the time. In Varieties of Aesthetic Experience, Woelfel considers major literary works—including Eliot's The Waste Land and Forster's A Passage to India—as well as the Cambridge Clark Lectures and previously unstudied personal writings from both authors. The volume revolves around a line from Eliot himself, from a lecture in which he said that he wanted "to see art, and to see it whole." Rather than excluding belief from the conversation, Woelfel contends that modernist art can become a critical liminal space for exploring what it means to believe in a secular age.

Despite the very obvious differences between looking at Manet’s Woman with a Parrot and listening to Elgar’s Cello Concerto, both experiences provoke similar questions in the thoughtful aesthete: why does the painting seem to express reverie and the music, nostalgia? How do we experience the reverie and nostalgia in such works of art? Why do we find these experiences rewarding in similar ways? As our awareness of emotion in art, and our engagement with art’s emotions, can make such a special contribution to our life, it is timely for a philosopher to seek to account for the nature and significance of the experience of art’s emotions. Damien Freeman develops a new theory of emotion that is suitable for resolving key questions in aesthetics. He then reviews and evaluates three existing approaches to artistic expression, and proposes a new approach to the emotional experience of art that draws on the strengths of the existing approaches. Finally, he seeks to establish the ethical significance of this emotional experience of art for human flourishing. Freeman challenges the reader not only to consider how art engages with emotion, but how we should connect up our answers to questions concerning the nature and value of the experiences offered by works of art.

Examines the notion of aesthetic experience as well as its value. This title brings together major voices that have directly theorised the concept of aesthetic experience or indirectly worked on topics connected to it.

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.

Bence Nanay explores how many influential debates in aesthetics look very different, and may be easier to tackle, if we clarify the assumptions they make about perception and experience. He focuses on the ways in which the distinction between distributed and focused attention can help us re-evaluate various key concepts and debates in aesthetics.

The Phenomenology of Aesthetic Experience (Fr. Ph nom nologie de l'exp rience esth tique) was first published in 1953. In the first of four parts, Dufrenne distinguishes the "aesthetic object" from the "work of art." In the second, he elucidates types of works of art, especially music and painting. He devotes his third section to aesthetic perception. In the fourth, he describes a Kantian critique of aesthetic experience. A perennial classic in the SPEP series, the work is rounded out by a detailed "Translator's Foreword" especially helpful to readers in aesthetics interested in the context and circumstances around which the original was published as well as the phenomenological background of the book.

Simultaneously speculative and inspired by everyday experiences, this volume develops an aesthetics of metabolism that offers a new perspective on the human-environment relation, one that is processual, relational, and not dependent on conscious thought. In art installations, design prototypes, and researchcreation projects that utilize air, light, or temperature to impact subjective experience the author finds aesthetic milieus that shift our awareness to the role of different sense modalities in aesthetic experience. Metabolic and atmospheric processes allow for an aesthetics besides and beyond the usually dominant visual sense.

Hvad sker der i hjernen, når vi betragter et kunstværk eller lytter til et stykke musik? Og hvordan forklarer vi i det hele taget de domme, vi fælder over det skønne, det grimme, kunsten? Neuroæstetik er en ny, tværfaglig disciplin, der kombinerer filosofisk æstetik, neurobiologi og eksperimentel psykologi for at kunne forklare, hvorfor vi oplever nogle stimuli som tiltalende og andre som utiltalende. Med antologien An Introduction to Neuroaesthetics foreligger nu en bred indføring i neuroæstetikken, dens genstandsfelt og undersøgelsesmetoder. Bogens bidragydere er ledende forskere fra både ind- og udland, der på forskellig vis undersøger hjernemekanismerne bag kunstnerisk erfaring. Antologien indledes med en gennemgang af neuroæstetikkens videnskabelige rødder og væsentligste metoder og teorier. Herefter præsenteres en række studier af forholdet mellem biologiske stimuli og æstetisk oplevelse: fra ansigter og landskaber til litteratur og film; fra steder og arkitektur til musik og dans. Ved at kombinere data fra den nyeste teknologi med nogle af filosofiens ældste dilemmaer bygger antologien bro mellem to traditionelt adskilte felter – naturvidenskaben og humaniora – og giver et kvalificeret bud på, hvordan vi kan nærme os en forståelse af den æstetiske erfaring. Jon O. Lauring er cand.mag. i kunsthistorie og idéhistorie. Han er i øjeblikket gæsteforsker ved BRAINlab, Institut for Neurovidenskab og Farmakologi, Panum Instituttet, Københavns Universitet. Bidragydere: Marcos Nadal / Antoni Gomila / Alejandro Gálvez-Pol / Helmut Leder / Pablo P. L. Tinio / Jon O. Lauring / Alumit Ishai / Nicolai Rostrup / Jens Hjortkjær / David S. Miall / Torben Grodal / Mette Kramer / Beatriz Calvo-Merino / Julia F. Christensen / Bartlomiej Piechowski-Jozwiak / Julien Bogousslavsky / Oshin Vartanian. Advances in cognitive science have had a tremendous philosophical impact, offering new ways of thinking about topics such as who we are, what we know, and how we feel. But few topics are murkier—and have more to gain from cognitive science—than aesthetics. With this volume, Jon O. Lauring offers a cutting-edge introduction to the emerging field of neuroaesthetics. Gathering works from leading scholars all across the globe, the volume surveys the many ways we have taken what we have learned about our brains and nervous system and applied it to new understandings of art, beauty, and creativity. The contributors explore the biological underpinnings of aesthetic experience from a variety of angles. Opening with a look at neuroaesthetics’s historical antecedents and an outline of methods and theories, the book goes on to address a fascinating assortment of studies on biological stimuli and art, from faces and landscapes to literature and film, from places and architecture to music and dance. Simultaneously exploring data from the latest brain-imaging technology and addressing some of our most enduring philosophical quandaries, this volume offers a comprehensive look at a pivotal moment in aesthetics, which grows richer every day with new questions. Jon O. Lauring, MA in history of art and the history of ideas, is currently guest researcher at BRAINlab, Department of Neuroscience and Pharmacology, Panum Institute, University of Copenhagen. Contributors: Marcos Nadal, Antoni Gomila, Alejandro Gálvez-Pol, Helmut Leder, Pablo P. L. Tinio, Jon O. Lauring, Alumit Ishai, Nicolai Rostrup, Jens Hjortkjær, David S. Miall, Torben Grodal, Mette Kramer, Beatriz Calvo-Merino, Julia F. Christen-sen, Bartlomiej Piechowski-Jozwiak, Julien Bogousslavsky, Oshin Vartanian.

"George Hagman looks anew at psychoanalytic ideas about art and beauty through the lens of current developmental psychology that recognizes the importance of attachment and affiliative motivational systems. In dialogue with theorists such as Freud, Ehrenzweig, Kris, Rank, Winnicott, Kohut, and many others, Hagman brings the psychoanalytic understanding of aesthetic experience into the 21st century. He amends and extends old concepts and offers a wealth of stimulating new ideas regarding the creative process, the ideal, beauty, ugliness, and -perhaps his most original contribution-the sublime. Especially welcome is his grounding of aesthetic experience in intersubjectivity and health rather than individualism and pathology. His emphasis on form rather than the content of an individual's aesthetic experience is a stimulating new direction for psychoanalytic theory of art. With this work Hagman stands in the company of his predecessors with this deeply-learned, sensitively conceived, and provocative general theory of human aesthetic experience."Ellen Dissanayake, author of "Art and Intimacy: How the Arts Began" and "Homo Aestheticus: Where Art Comes From and Why."