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„Do świętych pomieszczeń sztuki weszło ciało”1, czyli Berleanta estetyka uczestnictwa i ucieleśnienia

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Dziewanowska-Pachowska M.

Aspekty Muzyki

2012

vol. 2

137-145

Arnold Berleant rejects the traditional aesthetics of Kantian detached contemplation and selfl essness. Instead of separation of art from everyday life, he introduces the concept of aesthetic fi eld. It assumes a coexistence of several factors: appreciative, focused, creative, and performative. Berleant resign from frag„ mentation of the world of art into spectator, artist, and artwork, and proposes to merge it all together in the aesthetic experience based on active participation and personal involvement. This article presents some selected issues of Berleant’s aesthetics. His theses are confronted with Richard Shusterman’s somaesthetics (pragmatism) and phenomenological attitude of Maurice Merleau-Ponty. Berleant’s ideas are illustrated with some examples of contemporary art. I try to explain the issue of participation in a work of art, the role of the body in aesthetic experience and the crucial concept of aesthetic embodiment. I also seek to explore some of the relationships between art and games.

Filozofia jako wezwanie do pięknego życia. Filozoficzna terapia a piękno

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Gałązka B.

Estetyka i Krytyka

2012

issue 1(24)

35-48

Presented article originates from a deep anxiety about possibility, strategy and purpose of a philosophical thinking, such activity and practice directly expressed by the Greek verb askeo, as well as from strongly held belief that the most considerable philosophical problem, like also the source of the most philosophers troubling heaviest torment is – in fact – philosophy by itself – especially in the aspect of its absence, paradoxically stuck together with philosophizing deeply noticed need. Starting point is A. Berleant’ diagnosis of a state of separation among three Kantian “kingdoms”: kingdom of knowledge, kingdom of ethics and the one of judgement, that immobilizes philosophising in its aim to makes the man a perfect human being. An essential inspiration to cope with the problem brought us an American neopragmatist philosopher and (soma-)aesthetic R. Shusterman’s book Practicing Philosophy. Pragmatism and the Philosophical Life. Our inquiry starts with a set of directly posed and powerful questions about philosophizing, its aim and its derivable advantages. That is: What does it mean to live “philosophically”? Why is it worthy to care for a “philosophical” life (what most philosophers, beginning from Plato, strongly admit)? How to achieve life like this? And finally – whether it is a reasonable effort to strive for ones engagement into the sphere of philosophy? Premise of a proposed answer may be found in a conscientiously reed out Plato. The key is to recognize that Greek he philosophia should back be understood simply as a philosophikos bios, combined with its holistic strategy (the art of living).

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1 Aspekty Muzyki

1 Estetyka i Krytyka

1 Dziewanowska-Pachowska M.

1 Gałązka B.

2 2012

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„Do świętych pomieszczeń sztuki weszło ciało”1, czyli Berleanta estetyka uczestnictwa i ucieleśnienia

Filozofia jako wezwanie do pięknego życia. Filozoficzna terapia a piękno