THE EMERGENCE OF TRANSCENDENTAL NORMS IN HUMAN SYSTEMS

Terrence Deacon has described three orders of emergence; Arthur Peacocke and others have suggested four levels of human systems and sciences; and Philip Clayton has postulated an additional, transcendent, level. Orders and levels describe distinct aspects of emergence, with orders characterizing topological complexity and levels characterizing theoretical knowledge and causal power. By using Deacon's orders to analyze and relate each of the four "lower" levels one can project that analysis on the transcendent level to gain insight into the teleodynamic emergence of transcendent-level systems. I argue that cross-cultural interactions among human cultural-level systems results in the emergence of the "universal" transcendental norms historically characterized as the Greek Good, Beauty, and Truth. These norms require a dynamic existence that I characterize as the emergence of Spirit, using Josiah Royce's community of interpretation, and that I suggest provides a pragmatic clarification of Clayton's transcendent level. An understanding of those emergent norms clarifies ethical systems, highlights the importance of aesthetics in understanding scientific systems, and suggests the necessity of community in fruitful science-and-religion dialogue on human systems.     

COMMENTARY ON ELIZABETH COREY'S INTERPRETATION OF MICHAEL OAKESHOTT

Elizabeth Corey suggests that in order to understand Michael Oakeshott's worldview one should pay special attention to two subjects, religion and aesthetics, and analyze the connection between these two realms and the idea of practical life in general and of politics in particular. Her book provides a sympathetic but also critical conversation with Oakeshott's ideas, ultimately offering us a coherent picture of the place of the religious, poetical, and political in the totality of his thought. Corey persuasively shows that the major ideas of the mature Oakeshott originated in his earlier religious convictions and that his philosophy of aesthetics, contrary to what his critics claimed, fit nicely in the general framework of his thought.     

TELESCOPE + MIRROR = REFLECTIONS ON THE COSMOS: UMBERTO ECO AND THE IMAGE OF RELIGION

Umberto Eco argues that a mirror image is not a sign. At best it is a double, a thing that ceases to be once the reflected object is removed. Harry Mulisch narratively suggests that mirror images function metaphorically as gateways between human suffering and the divine. And interestingly, science employs mirrors and mirror images both to turn our gaze upwards and to show us reflections of our place in the cosmos. Tying together Eco's notion of the double, Mulisch's insistence that mirror images reflect humanity's construction of the divine, and the Giant Magellan Telescope Project's cosmic images, it is my contention that modern, telescopic mirror images are much more than snapshots of the cosmos. They are constructions of human and divine meaning that—signifying—pose the question, what is reflected: the cosmos or humanity?     

‘Are you a woman—or a flower?’: The capacity to experience beauty1

Being surprised by beauty, being drawn to and moved by it and surrendering to its sensory nature are all part of beauty's emotionally transformative power. And yet, psychoanalysis has had little to say about such an enriching dimension of psychological life. The author highlights how experiencing beauty is a capacity that is not isolated but is part of the lifelong experience of being changed by and changing the experience of the world we live in. She suggests that the capacity to experience beauty takes different forms at distinct points in development and in psychoanalytic treatments. The author describes two clinical occasions from a case where an analytic pair struggled to develop a greater capacity to experience beauty over time. She discusses how a theory of the aesthetic conflict was useful in helping to understand her patient's inner object world but was not sufficient when it came to understanding the experience of beauty. She shows how for both patient and analyst, experiencing beauty's full effect required responding to the call toward emotional life, surrendering to the surprise and the unknown, and letting go of the mind's struggle to find meaning and opening up to transforming and being transformed through sensory experience.     

浅析消费领域中的审美现象

随着经济文化的发展和生活水平的提高,消费领域中出现了很多与审美相关的消费。本文透过这些现象分析消费者进行审美消费的内在动因,并且探讨一些应对思路。     

Beyond Consumptive Solidarity: An Aesthetic Response to Human Trafficking

A disturbing economic reality confronts consumers today: thousands of farm workers are enslaved in U.S. agricultural fields, forced to work without pay amid deplorable conditions and under the constant threat of violence. If structural economic injustices perpetuate modern‐day agricultural slavery, then it is necessary to promote consumer practices that resist these abusive dynamics. But a consumption‐oriented strategy does not necessarily restore either personal agency or communal relations damaged by agricultural trafficking. This essay proposes a framework for aesthetic solidarity that cultivates affective bonds necessary for building communities of resistance characterized by mutuality, equality, and participation.     

The Aesthetic Import of the Act of Knowledge and its European Roots in Merab Mamardašvili

What Mamardašvili meant by “process of knowledge” is not an all-embracing vision of reality accomplished “once-and-for-all”; it is not a step by step procedure of deduction; rather it is an anti-dialectical reconstruction of a constellation of signs put together over and over again by the subject by an act of non-premeditated genius. It is a kind of aesthetic act that makes the sense appear, like a vertical cut in the sequential line of space and time.     

KANT ON RELIGION AND SCIENCE: INDEPENDENCE OR INTEGRATION?

Abstract. Immanuel Kant's theoretical knowledge and practical knowledge tempt conclusion that natural science and religion are two independent discourses of a dualistic system. To be sure, knowledge is anchored in two kinds of causality. Theoretical knowledge is governed by physical causality. Practical knowledge is concerned with the human capacity to initiate a sequence of events that nature could not accomplish on its own—although in conformity with, not independent of, natural causality. Furthermore, the two realms presuppose a common totality of order not of humanity's creation. Without these presuppositions, we could not experience the world as we do, and it would never occur to us to engage in a scientific investigation of the natural world. Hence, we should first exhaust our attempts at explanation on the basis of physical causality before turning to the aid of teleology. The anomalous becomes an occasion to seek a physical law not yet known whereas the miraculous hinders search for a natural law. However, higher than knowledge of “what is” is our capacity to discern “what should be.” This is an inclusive moral capacity that establishes what it means to be human and unites all moral agents in an invisible kingdom of ends that constitutes a moral culture in the physical world uniting religion and science.     

Domain generality and domain specificity in aesthetic appreciation

Aesthetic appreciation is looked at with respect to domain generality and domain specificity. Within the classic cognitive paradigm, modality- and domain-specific receptive processes are explored. These are then complemented with central processing structures. These reveal domain-specific as well as domain-general processing. Extending the classic cognitive science approach, the role of emotion in aesthetic appreciation is also explored. While domain-specific models of aesthetic appreciation are clearly called for, there are also numerous domain-general subprocesses and structures.