By Robert Stecker
Publish 12 months note: First released February twenty fifth 2005
Praised in its unique version for its up to date, rigorous presentation of present debates and for the readability of its presentation, Robert Stecker's re-creation of Aesthetics and the Philosophy of paintings preserves the main topics and conclusions of the unique, whereas increasing its content material, delivering new positive factors, and embellishing accessibility. Stecker introduces scholars to the historical past and evolution of aesthetics, and in addition makes an enormous contrast among aesthetics and philosophy of artwork. whereas aesthetics is the research of worth, philosophy of paintings offers with a much broader array of questions together with matters in metaphysics, epistemology, the philosophy of brain, besides price conception. defined as a "remarkably unified creation to many modern debates in aesthetics and the philosophy of art," Stecker makes a speciality of sympathetically laying undergo the play of argument that emerges as competing perspectives on an issue interact one another. This publication doesn't easily current an argument in its present kingdom of play, yet as an alternative demonstrates a philosophical brain at paintings aiding to improve the problem towards an answer.
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Extra info for Aesthetics and the Philosophy of Art: An Introduction (Elements of Philosophy)
Williams is very perceptive about much in Aristotle and some of his predecessors. He too seeks to dissolve a difference 44 Ethical Encounter between Aristotelian (more broadly Greek) and modern ethical thought, but it is a different difference from that which is blurred by those virtue ethicists I spoke of. They proceed by reading Aristotle anachronistically, tacitly endorsing unAristotelian values in whose light they then interpret Aristotle. Williams proceeds by being much clearer about Aristotle (and other Greek thought) and then seeking to discount, as illusions bred of bad metaphysics, some (though not all) of those respects in which we seem to differ ethically from the Greeks.
What Aristotle says about courage helps illuminate this public dimension of Aristotelian virtue. 19 Courage is the first virtue Aristotle discusses at length. 20 His discussion of courage highlights physical courage, and most importantly courage in battle: What are the terrors with which the courageous man is concerned? g. death at sea or in illness. Death in what circumstances then? 21 Aristotle’s subsequent discussion of various states which resemble courage proper focuses almost entirely on courage in battle.
Then his understanding of what he had done in killing them would still, by lights we cannot but acknowledge, be seriously ethically limited. One way of expressing the limitation is to say that those actual herdsmen would then not sufficiently inform his sense of the terribleness of his deed – because his humiliation was blocking them from doing so, and his shame focused on the sense of himself as diminished by his deed rather than on them as having been wronged by him. I do not mean that he would cease to feel shame if those herdsmen came to inform his sense of the terribleness of his deed (though humiliation would certainly no longer be central).