By Günter Figal
Connecting aesthetic event with our event of nature or with different cultural artifacts, Aesthetics as Phenomenology makes a speciality of what artwork capacity for cognition, reputation, and affect—how artwork alterations our daily disposition or habit. Günter Figal engages in a penetrating research of the instant at which, in our contemplation of a piece of paintings, response and proposal confront one another. For these expert within the visible arts and for extra informal audience, Figal unmasks artwork as a decentering event that opens extra percentages for knowing our lives and our global.
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Connecting aesthetic event with our event of nature or with different cultural artifacts, Aesthetics as Phenomenology makes a speciality of what artwork potential for cognition, reputation, and affect—how artwork alterations our daily disposition or habit. Günter Figal engages in a penetrating research of the instant at which, in our contemplation of a piece of artwork, response and concept confront one another.
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Additional info for Aesthetics as Phenomenology: The Appearance of Things (Studies in Continental Thought)
So much by way of a prologue; let us now see whether a dialogue emerges out of the comparison of The Elementary Forms and The Crisis. To reiterate the intention of this essay: I wish to bring out essential aspects of the two works, features essential to our grasping the spirit of Husserl's phenomenology and of Durkheim's sociology. Consequently, the reader should not expect an exposition of the contents of the respective works, which should be read independently of my present "commentaries. , Edward G.
TIRY AKIAN when he said the sociological attitude must treat these phenomena as "things," he clearly meant not that social phenomena are to be treated as if they were in the same domain as physical "entities" but that they must be approached free from the prejudices of the natural attitude which makes naive assumptions as to how social phenomena are constituted. Hence his injunction "all preconceptions must be eradicated"48 is of the same methodological import as Husserl's dictum, "to the things themselves;" in both, there is an emphasis on the bracketing of the natural attitude if we are to go behind appearances to the ground of reality.
A neo-Platonist, but also a case might be made for both as participating in the esoteric tradition of Western civilization (as manifested in the allegory of the cave). Although I lack evidence as to whether Husser! was in fact an initiate of a school of esotericism, there are passages in The Crisis, for example, Part IlIA, sections 39-41, which are remarkably akin to the language of esotericism, such as theosophy or anthroposophy. For materials on the esoteric, see my volume, On the Margin of the Visible (New York: Wiley and Sons, 1974).
Aesthetics as Phenomenology: The Appearance of Things (Studies in Continental Thought) by Günter Figal