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By Guttorm Fløistad (auth.), Guttorm Fløistad (eds.)

The current quantity is a continuation of the sequence Contemporary Philosophy (International Institute of Philosophy). As with the sooner volumes within the sequence, the current chronicles purport to offer a survey of vital tendencies in modern philosophy.

This quantity on Aesthetics, containing nineteen surveys, exhibits the range of techniques to Aesthetics in quite a few cultures. The shut connection among aesthetics and faith and among aesthetics and ethics is emphasised in numerous contributions.

The chronicles are usually written in English, French and German. within the current quantity ten surveys are written in English, 8 in French and one in German. The bibliographical references, with a few exceptions, stick with the trend brought in previous volumes. The bibliographies themselves often persist with on the finish of every chronicle prepared in alphabetical order. The bibliographies are chosen and organized by means of the authors themselves.

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3. The Aesthetic with Regard to Aesthetics as a Philosophical Discipline What is needed is to recover the meaning of aesthetics through its contribution to humanism and the humanities. However, the logic of aesthetics as a philosophical discipline might have the inevitable effect we see now. I will mention here the original meaning of aesthetics. Evaluating the emergence of the modern aesthetics formulated by Baumgarten, we need to be reminded of the philosophical context of his aesthetic thought.

Her message is that « in our merciless age the glow of love is still in effect in our world ». The monk Andronikos in Bilge Karasu’s novel The Evening in a Too Long Day, in confrontation with Pope Leo’s decision to forbid « icons in the Orthodox rite in Byzantium about 730 », wants to uphold old traditions. He is brought to reflect upon his own position, knowing that a No most likely will bring him torture and death. He says, no, defending not only older traditions, but himself. To quote Kuçuradi: Heroism today is to fight against pressure exercised in the name of bringing order to society or happiness to the oppressed, against premeditated and logically justified killings, so that today’s women and men may be allowed to live and also to do what in every case has to be done; so that those who are able to teach people how to live do not perish.

Sexual desire must be superior to desire for knowledge in greatness of pleasure. Instinct and habits are results of blood, tears, life, among other things and indifferent to moral ideas invented from speculations of moral preachers. Thus, Chogyu also negates a utilitarian way of thinking about a means-end relation. In a sense, he claims end-absolutism, not in the sense of teleology. He starts the paper with a thesis and a question: « Life is superior to food, body to clothes ». « What is an aesthetic life?

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