The Landscape of Humanity: Art, Culture and Society (St Andrews Studies in Philosophy and Public Affairs)

The Landscape of Humanity: Art, Culture and Society (St Andrews Studies in Philosophy and Public Affairs)

Anthony O'Hear

Language: English

Pages: 242

ISBN: 1845401123

Format: PDF / Kindle (mobi) / ePub

The fourteen essays in this book develop a conception of human culture, which is humane and traditionalist. Focusing particularly on notions of beauty and the aesthetic, it sees within our culture intimations of the transcendent, and in two essays the nature of religion is directly addressed. A number of essays also explore the relation between politics and tradition.

Afterness: Figures of Following in Modern Thought and Aesthetics

Flow: Nature's Patterns: A Tapestry in Three Parts

Panaesthetics: On the Unity and Diversity of the Arts

The Fate of Art: Aesthetic Alienation from Kant to Derrida and Adorno (Literature and Philosophy Series)

Aesthetic and Artistic Autonomy (Bloomsbury Studies in Philosophy)

Perspecta 47: Money (Perspecta)


















would-be culture critics, who nevertheless promote what they appear to be attacking, for this phenomenon or against it? It is hard to be sure, but then, of course, in this Post-Modernist age, everything is double-coded, and nothing what it seems. What, though, is evident is that in a situation in which the act of choosing itself becomes the criterion and basis of taste and in which everything is designed with a view to its being changed in five years, as Rogers advocates, lasting aesthetic values

need to be ‘read’ successively for the scene or content to come over to us. They are far more polemical and overtly anti-Papal than those of Dürer and also far more literal and faithful to the word of the text. They are also at times, frankly, an aesthetic mess, very hard to see as coherent wholes at all. Dürer’s images, by contrast, are filled with imaginative inventions, including the use of what some see as self-portraits of the artist himself as the visionary (St John), and a daring aesthetic

aesthetic sensibility were confined to human beings, it would—against his theory—suggest a radical discontinuity between humans and other animals. Then, secondly, even in the animal kingdom there are aesthetic contrivances, such as the tails of peacocks and the plumage of humming birds. These contrivances seem to contribute nothing to survival and reproduction, but they are costly to produce, and in the case of peacocks’ tails they may actually be injurious to their possessors in preventing or

involved in all material activity, although this may lead to theological difficulties in making the divine subject to the sort of open future classical quantum theory, to say nothing of doctrines of human free will, envisage.) If there is a divine face behind the material world, can we learn anything of that face and its purpose from study of the natural world, from what might broadly be called natural theology? The first and most obviously relevant feature of the natural world is its

that society and economic security to boot. The historic connection between liberal democracy and the ownership of property is not coincidental. In sum, then, Aristotle, while no uncritical admirer of democracy, actually gives us some very substantial reasons for thinking that the beneficent form of democracy—polity as he puts it, a democracy dominated by a secure and stable middle group—is likely to produce better decisions, better feedback, less corruption and more political wisdom overall than

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