By Alfonsina Scarinzi
The venture of naturalizing human consciousness/experience has made nice technical strides (e.g., in mapping parts of mind activity), yet has been hampered in lots of circumstances by means of its uncritical reliance on a dualistic “Cartesian” paradigm (though as a number of the authors within the assortment indicate, assumptions drawn from Plato and from Kant additionally play a role). the current quantity proposes a model of naturalism in aesthetics drawn from American pragmatism (above all from Dewey, but additionally from James and Peirce)—one primed from the beginning to determine people not just as embodied, yet as inseparable from the surroundings they have interaction with—and offers a discussion board for authors from varied disciplines to deal with particular clinical and philosophical concerns in the anti-dualistic framework contemplating aesthetic event as a means of embodied meaning-making. Cross-disciplinary contributions come from major researchers together with Mark Johnson, Jim Garrison, Daniel D. Hutto, John T. Haworth, Luca F. Ticini, Beatriz Calvo-Merino.
The quantity covers pragmatist aesthetics, neuroaesthetics, enactive cognitive technological know-how, literary stories, psychology of aesthetics, paintings and layout, sociology.
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Additional info for Aesthetics and the Embodied Mind: Beyond Art Theory and the Cartesian Mind-Body Dichotomy
2002. An ecological approach to embodiment and cognition. Cognitive Systems Research 3(3): 289–299. 11. Hutchins, E. 1995. Cognition in the wild. Cambridge: MIT Press. 12. Hutchins, E. 2006. Imagining the cognitive life of things. Paper presented at the workshop on the cognitive life of things. Recasting the boundaries of the mind, The McDonald Institute for Archeological Research, Cambridge, 7th–9th April 2006. 13. , I. Molnar-Szakacs, V. Gallese, G. C. Mazziotta, and G. Rizzolatti. 2005. Grasping the intentions of others with one’s own mirror neuron system.
Traditional aesthetics has focused almost exclusively on theoretical explanations of aesthetic judgment, beauty, and art. I contend that these foci of mainstream M. edu © Springer Science+Business Media Dordrecht 2015 A. 1007/978-94-017-9379-7_2 23 24 M. Johnson aesthetics should be seen as exemplary, intensified instances of the basic aesthetic contours and processes of human meaning-making. In other words, aesthetics is not merely a matter of aesthetic experience and art, but extends further to encompass all of the processes by which we enact meaning through perception, feeling, imagination, and bodily movement.
Qualities, however, are not concepts. They are modes of interaction by which an organism discriminates significant aspects of its self and world. When I earlier spoke of objects as “affording” possibilities for meaningful engagement, I was thinking of that engagement primarily in qualitative terms. Human organisms inhabit their world most immediately through their perception of qualities, often at a level beneath conscious awareness. We are in and of the world via qualitative determinations, before we know it.
Aesthetics and the Embodied Mind: Beyond Art Theory and the Cartesian Mind-Body Dichotomy by Alfonsina Scarinzi