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The author of this chapter critiques Oakeshott's view of aesthetics as inconsistent, & despite his focus on the need for playfulness & " 'useless activity" for participation in the conversation of mankind, reveals his true nature as a linguistic realist. Oakeshott's evolution through his early writing on modes ("Experience and its Modes, The Voice of Poetry") leads to the conclusion that, for him, there is no single formula for the aesthetic. Poetry remains ambiguous, paradoxical & (like conversation), plural, yet works to signify or symbolize things in a reasonably objective manner. Although Oakeshott does have some postmodern affiliations, in the arena of declarative discourse he is a linguistic realist. The practical modes of science, history & practice are safe from his demand for nonsymbolic language. The idea that words themselves are unstable would be absurd, & a postmodern view of ordinary language as fiction (Derrida) would be accused of irrelevance. 14 References. J. Harwell

The primary mission of cultural institutions, including heritage sites and museums, is to perform and perpetuate Cultural Heritage (CH) by ideally transforming audiences into stewards of that heritage. In recent years, these institutions have increasingly turned to Mixed Reality (MR) technologies to expand and democratize public access to Cultural Heritage—a trend that is called upon to accelerate with COVID-19—because these technologies provide opportunities for more remote outreach, and moreover, can make partial remains or ruins more relatable to the public. But as emerging evaluations indicate, existing MR intangible and tangible Digital Cultural Heritage (DCH) applications are largely proving inadequate to engaging audiences beyond an initial fascination with the immersive 3D visualization of heritage sites and artefacts owing in part to misguided storytelling or non-compelling narratives. They fail to effectively communicate the significance of Cultural Heritage to audiences and impress upon them its value in a lasting way due to their overreliance on an education-entertainment-touristic consumption paradigm. Building on the recent case made for Literature-based MR Presence, this article examines how the literary tradition of travel narratives can be recruited to enhance presence and embodiment, and further elicit aesthetic experiences in Digital Cultural Heritage applications by drawing on recent findings from the fields of Extended Reality (XR), cognitive literary science and new museology. The projected effects of this innovative approach are not limited to an increase in audience engagement on account of a greater sense of presence and embodiment. This approach is also expected to prompt a different kind of public involvement characterized by a personal valuation of the heritage owing to aesthetic experience. As the paper ultimately discusses, this response is more compatible both with MR applications' default mode of usership, and with newly emerging conceptions of a user-centered museum (e.g., the ...

"New technologies implied in art creation and exhibition are modifying the traditional landmarks on which aesthetics has always focused. In particular, Virtual Reality artworks call the body into question when it comes to living a bodily experience within exhibitions accessible through technological tools that expand the human body's capabilities and motor potential. The body's status is challenged in its traditional unity, that of a subject of experience living in a world where the spatial configuration is relatively constant. Conversely, in Virtual Reality, the spatial aspect is novel to our body which needs to adapt to unpredicted and disorientating motor schemas. Therefore, the Virtual Reality aesthetic experience takes place into a novel configuration for the human body: hybrid and split into the virtual realm. Keywords: Aesthetics; Virtual Reality; Embodiment; Digital art; Bodily awareness "

The paper focuses on the aspects of aesthetic education and aesthetic experience of music under the conditions of online teaching of music due to the COVID-19 pandemic. The new mode of teaching affected the teaching process, particularly in the field of performance arts which involves direct experiencing of music, stage performances and direct cooperation of musicians. Aside from certain advantages, mostly regarding the organization of teaching and more time for practice, the results show that students were for the most part deprived of a comprehensive experience of music during the teaching process, and particularly of a specific aesthetic experience. A general conclusion is drawn that direct contact between the student and the professor in face-to-face teaching practice is an irreplaceable segment of music education.

Art Style | Art & Culture International Magazine Abstract Driven by capitalist society's attention on the conduction of social life, Gordon Matta-Clark's (1943–1978) art interventions during the 1970s challenged the materialist concerns of architecture as a radical struggle against the prevailing social structures. In the first step of the analysis, we recognise that neither his cuts into the buildings were examinations of the history and design practice, nor his provocative physical interventions were oriented toward a rejection of architectural materiality. Quite to the contrary, through the physical act of building dematerilisation it seems that Gordon wishes to disclose how different familiar ideas were in conflict with each other. Accordingly, we can interpret Matta-Clark's activation of physical sites as a critical device for detecting how these "internal conflicts" embrace cultural paradox, new values and system of visuality. In fact, his 'anarchitectural' environments, to use Matta-Clark's term, recalibrate our appraisal of his spatial acts along the political, aesthetic and cultural evolution of the city. Along what is considered the politics of radical practices, his spatial interventions appear to be ventures into disappearance, a dream-like state, voyage to madness, or into the energetic event that one can almost inhabit. Having engaged his viewers in what appears to be a radical rethinking of the status, history and purpose of the buildings, and their relationships in the urban environment, this activist mode of operation undoubtedly challenged the boundaries between architecture, everyday life and high art. Then, could the condition in which architecture contemplates both its ontological mode of existence and its relations to the outside world, be seen as an opportunity to destabilize the very terms of aesthetic experience? The aim of this article is to disclose Matta-Clark's materialist concern as an opportunity for problematizing the rejection of logic, reason, and aestheticism of capitalist ...

Aesthetic experience has been relativized and marginalized by recent social and cultural theory. As less attention has been paid to understanding the nature of aesthetic experience than mapping the distributed social correlates of tastes, its transformative potential and capacity to animate actors' imaginations and actions goes unexplored. In this paper we draw upon a large number of in-depth interviews with performing arts audiences around Australia to investigate the language and discourse used to describe aesthetic experiences. In particular, we begin with theorizations of the subject-object nexus within object-relations theory to consider the transformative potential of aesthetic experience. Using these literatures, and extending them to others within sociology of the arts and materiality, our focus is on the way aesthetic experience can fuse human subjects with aesthetic objects. We examine how viewers take an aesthetic object into themselves and in turn project themselves into the aesthetic object by various visual and imaginative techniques. Our theoretical and empirical analysis bears out the constructive and productive capacity of aesthetic experience.

The elevation of aesthetic experience in the Enlightenment, most extensively developed in Kant's analysis of disinterested contemplation, to compensate for the loss of putatively objective standards of beauty had several problematic implications. One was the privileging of the subject who had the experience over the object that stimulated it. Another was the potential extension of that experience to objects that were never intended to be works of art, not merely to ones given in nature, but also to political, social and cultural phenomena whose ethical or cognitive dimensions were concomitantly suppressed or marginalized. The aestheticization of the commonplace could thus countenance an inappropriate imperialism of the aesthetic sub-system of modernity over alternative sub-systems. Although the pragmatist aesthetics of John Dewey, recently revived in the work of Richard Shusterman, has acknowledged a need to revitalize the role of the art object, it may too quickly postulate a notion of aesthetic experience in which the equiprimordiality of subject and object is assumed. It is perhaps better to hold on to a tense constellation between art objects and the experience they generate in subjects in order to avoid a premature sublation of what remains still unreconciled in the larger culture. ; The elevation of aesthetic experience in the Enlightenment, most extensively developed in Kant's analysis of disinterested contemplation, to compensate for the loss of putatively objective standards of beauty had several problematic implications. One was the privileging of the subject who had the experience over the object that stimulated it. Another was the potential extension of that experience to objects that were never intended to be works of art, not merely to ones given in nature, but also to political, social and cultural phenomena whose ethical or cognitive dimensions were concomitantly suppressed or marginalized. The aestheticization of the commonplace could thus countenance an inappropriate imperialism of the aesthetic sub-system of modernity over alternative sub-systems. Although the pragmatist aesthetics of John Dewey, recently revived in the work of Richard Shusterman, has acknowledged a need to revitalize the role of the art object, it may too quickly postulate a notion of aesthetic experience in which the equiprimordiality of subject and object is assumed. It is perhaps better to hold on to a tense constellation between art objects and the experience they generate in subjects in order to avoid a premature sublation of what remains still unreconciled in the larger culture.