Artistic Value and Copies of Artworks

In a recent paper, Nicholas Stang argues that (i) artworks are not valuable for their own sake in virtue of their artistic value, (ii) artworks have artistic value in virtue of the final value of the experiences they afford, and (iii) the only appropriate objects of appreciation are worktypes. All of these arguments rest on claims about the artistic value of copies of artworks that provide a radical challenge to the views that many philosophers have about copies. Here I argue that Stang's arguments are unsuccessful. The argument for (i) is mistaken about what one is committed to if one thinks artworks are valuable for their own sake in virtue of their artistic value. The defense of (ii) fails to explain what it is supposed to explain. The argument for (iii) overgeneralizes from one kind of case. Finally, the basic claim Stang makes about the artistic value of copies is false. I defend an alternative view. I conclude by discussing the implications of my arguments for experientialism (thesis (ii)). Reflection on the cases Stang considers, far from leading us to embrace experientialism, in fact reveals problems that experientialists need to confront.     

Learning from Aesthetic Disagreement and Flawed Artworks

Disagreements about art are considered here for their potential to pose questions about reality beyond the artwork. The project of assessing artistic value is useful for bringing complex questions to light. The ambitiousness of the cognitive stock, in Richard Wollheim's term, that can be relevant to understanding an artwork may mean that confident evaluation will elude us. Thinking about artistic value judgment in this way shifts its centrality as the point of artistic interpretation and evaluation; the goal of judging a work's meaning and value is a useful tool for prompting us to understand a work. But if we fail to reach that goal, that does not mean we have failed to engage with the work appropriately. The artistic value judgment, and achieving consensus on that value, can be secondary in importance to grasping the problems a work poses that are not immediately resolvable. Examples drawn from literary and philosophical imagining, in the work of Grace Paley and Mary Mothersill, and from Toni Morrison's literary criticism are used to illustrate and support the fruitfulness of this approach.     

History and Intentions in the Experience of Artworks

The role of personal background knowledge—in particular knowledge about the context of production of an artwork—has been only marginally taken into account in cognitive approaches to art. Addressing this issue is crucial to enhancing these approaches’ explanatory power and framing their collaboration with the humanities (Bullot and Reber 2012). This paper sketches a model of the experience of artworks based on the mechanisms of intention attribution, and shows how this model makes it possible to address the issue of personal background knowledge empirically. I claim that the role of intention attribution in art experience has been incorrectly accounted in the literature because of an overly narrow definition of “intention.” I suggest that the observer can recover not only the artist’s abstract projects, but any kind of mental states that have played a causal role during the production of the work. In addition, I suggest that this recovery occurs in large part unconsciously and/or implicitly. I provide support for these claims by distinguishing three families of psychological mechanisms of intention attribution that are activated by artworks: one involved in the cognition of artifacts, one devoted to communication, and one involved in action perception.     

Science as (Historical) Narrative

The traditional mode of explanation in physics via deduction from partial differential equations is contrasted here with explanation via simulations. I argue that the different technologies employed constitute different languages, which support different sorts of narratives. The narratives that accompany simulations and articulate their meaning are typically historical or natural historical in kind. They explain complex phenomena by growing them rather than by referring them to general laws. Examples of such growth simulations and growth narratives come from the evolution of wave functions in quantum chaos, snowflake formation, and Etruscan genetics. The examples suggest a few concluding remarks on historical explanation.     

周雯静艺术作品中的医学话语和疾病隐喻

疾病总是被医学话语提纯为普遍的知识理性,如何在疾病的表象背后找寻个别的生命现象成为一个难题。而女性主义艺术家周雯静却以“带病的身体”作为切入口,用艺术的方式言说医学科学中所忽略和掩盖的内容,深剖疾病现象中不可见的部分,思考“非正常”的身体。通过对女性经验的召唤,周雯静在艺术实践过程中使疾病不再被定位为朝向“死”的必然性,而是在疼痛的体验中回应如何更好地“生”的可能性,并在具体的处境中吁请着人们对生命与医学的共同敬重。

     

Emergent Individuals

We explain the thesis that human mental states are ontologically emergent aspects of a fundamentally biological organism. We then explore the consequences of this thesis for the identity of a human person over time. As these consequences are not obviously independent of one's general ontology of objects and their properties, we consider four such accounts: transcendent universals, kind-Aristotelianism, immanent universals, and tropes. We suggest there are reasons for emergentists to favour the latter two accounts. We then argue that within such ontologies, emergentism about properties pushes one to the stronger claim that there are emergent individuals, though not individuals which are dual to person's bodies — substance emergentism, but not substance dualism.     

Interpretation as Historical, Constructivism, and History

Interpretation is construed, here, as synonymous with hermeneutics: understood as a source of knowledge – perhaps, after the apparently irremediable decline of epistemological foundationalism, the main modern epistemological strategy. In this sense, there is no difference in principle between epistemology and interpretation; the first is a form of the second.     

The Religious Origins and Destinations of Individuals Identifying as a Sexual Minority

Religion has been, and continues to be, a source of external hostility and internal struggle for many sexual minorities. This has potential implications for the observed religious origins and current religious affiliations of individuals identifying as a sexual minority. Regarding origins, self-identified sexual minorities might be less likely than heterosexuals to have come from religious traditions that have tended to be hostile to minority sexualities, as individuals raised within those traditions might be hesitant to identify as a sexual minority even if they have same-sex attractions. Regarding destinations, self-identified sexual minorities might be more likely than heterosexuals to switch away from religious traditions that have tended to be hostile to minority sexualities. We examine these expectations using nationally representative survey data from the 2008 to 2014 General Social Surveys. The analysis shows that sexual minorities do not significantly differ from heterosexuals by the religious traditions in which they were raised. Sexual minorities are, however, more likely than heterosexuals to move away from Christian traditions and towards disaffiliation or reaffiliation with “other” traditions that include Judaism, Buddhism, and liberal nontraditional religions such as Unitarian Universalism. For gay and lesbian individuals, these patterns of disaffiliation and reaffiliation can be attributed to higher on average education and lower likelihood of being married and having children; however, these sociodemographic factors do not explain the disaffiliation and reaffiliation of bisexual individuals. Further research should explore the different religious experiences of sexual minority sub-groups.     

Religious Orientation and Ethnic Identity as Predictors of Religious Coping Among Bereaved Individuals

Religious orientation and ethnic identity inform the religious coping process, but research on this topic is scarce. The authors collected data on these constructs from a sample (N = 319) of bereaved adults. A canonical correlation analysis showed that individuals who engage in traditional spiritual practices and strive to achieve ordinary and transcendental spiritual goals are more likely to engage in positive religious coping (Wilks's Λ = .36, R_c² = .62, p < .001). Also, a multiple regression analysis revealed that individuals with higher levels of ethnic identity development are more likely to engage in positive religious coping (β = .12, t < .05). Finally, a discriminant analysis indicated that ethnic identity and a conservative religious orientation discriminated between Whites and ethnic minority individuals, Wilks's Λ = .71, χ²(4, N = 204) = 70.10, p < .001, R_c² = .26. The authors encourage counselors to strengthen their multicultural and spiritual competencies to provide effective services to a culturally and religiously diverse clientele.     

Psychological Impairment as a Predictor of Suicide Ideation in Individuals with Anorexia Nervosa

Anorexia nervosa (AN) is an eating disorder characterized by severe food restriction resulting in low body weight and an intense fear of gaining weight. This disorder has one of the highest suicide rates of any psychiatric illness; however, few studies have investigated prospective predictors of suicide ideation (SI) in this population. Quality‐of‐life impairment may be particularly relevant for understanding suicide risk in AN, given associations with SI in other psychiatric disorders and associations with chronicity and severity in AN. This study explored associations between eating disorder‐related impairment and SI in individuals with AN (n = 113) who completed assessments at treatment discharge and 3, 6, and 12 months after discharge. Greater psychological impairment predicted future occurrence of SI controlling for age, depression, history of SI, and eating disorder variables. Associations were specific to psychological impairment as other domains of impairment did not predict SI over time. Findings highlight the potential importance of targeting interpersonal–psychological consequences of AN to decrease future suicide risk.