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On the standerd of taste by Davide Hume
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When questioning something as controversial as the possibility of a standard of aesthetic judgment, one must take into account the many different perspectives that already exist on the matter. For centuries now, some of the greatest philosophers such as David Hume and Immanuel Kant have attempted to answer this timeless question. However, understandings and interpretations of art are constantly evolving. This has made a clear concise answer difficult to find. Throughout this essay, I will discuss previous opinions and beliefs on the matter, primarily focusing on the ides of philosopher David Hume, then touching on Noel Carroll’s critique of Hume’s philosophy, and then go into further detail of my own analysis of the question.
One of the most influential philosophers on the subject of aesthetics was scholar David Hume. Hume wrote his most significant piece of work on aesthetics, Of The Standard of Taste, in 1757. This written work is still highly influential among scholars today and provides a knowledgeable background for understanding the concepts of aesthetics and aesthetic judgment. In Hume’s opinion, there can be and is a standard of aesthetic judgment, however there is a certain paradoxical subjectivity when taste is involved. There is a certain contradiction between what we know to be good art, and what we know that the field of aesthetics is very subjective in nature. One of Hume’s principle concepts in his theory of aesthetics is the emotion of approbation.
Hume believes that what makes a piece of artwork appealing to the viewer, is the sense of approbation it gives them. Furthermore, approbation can be defined as a pleasant feeling of admiration and correctness that is a spontaneous reaction that happens to you when ...
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... however, the information that he offers as evidence may not be as withstanding as one would initially assume. Some sections of Hume’s theory are highly successful in developing evolutionary ideas for the subject of aesthetics, but nonetheless, Noel Carroll also gives valid counter arguments that make one question Hume’s original thoughts. In conclusion, it is my opinion that even though there can exist possible critics who are suitable to provide a semi-accurate judgment of aesthetics, but ultimately, every human being’s perception is even the least bit in the way of providing a definitive standard of aesthetic judgment because artwork and aesthetics is a largely subjective field.
Works Cited
Carroll, Noel. "Hume's Standard of Taste." The Journal of Aesthetics and art criticism. no. 2 (1984): 181-194. http://www.jstor.org/stable/429992?seq=2
In Gaut’s essay, “The Ethical Criticism of Art”, he addresses the relevance of an art piece’s ethical value when making an aesthetic evaluation. His key argument revolves around the attitudes that works of art manifest such that he presents the following summary “If a work manifests ethically reprehensible attitudes, it is to that extent aesthetically defective, and if a work manifests ethically commendable attitudes, it is to that extent aesthetically meritorious”. In direct contrast with formalists, who divine a work’s merit through an assessment of its style and compositional aspects, Gaut states that any art piece’s value requires a pro tanto judgement. This pro tanto position allows for pieces considered stylistic masterpieces, to be
Mitchell, Helen Buss. "Aesthetic Experience." Roots of Wisdom: A Tapestry of Philosophical Traditions. 6th ed. Boston: Wadsworth, 2011. 303-24. Print.
...reas the various false views of language can be stated or lend themselves to assertion, the true view is something that has to be seen - it remains a view."(33) And so analogously, in aesthetics the true view is something that has to be seen, and so any analysis of the British Avant-Garde or any other movement ultimately must be seen. And so we might argue that this is one reason why the empirical or practice in aesthetics is so important because in order to see the true view in aesthetics or the true view with regard to particular works, we must actually see or hear aesthetic objects. We might emphasize Wittgenstein¡¦s advise that we must not theorize as to how a word functions or analogously as to how an art work functions, but to look at its use and learn from that, that we need to look at particular art objects in order to productively theorize about art.(34)
In this essay, I will argue that Hume’s response to the “missing shade of blue” example is satisfactory. Firstly, I shall explain Hume’s account of the relationship between impressions and ideas and the copy principle. I shall then examine the “missing shade of blue” and its relation to this account. I shall then explore Hume’s response to his own counter-example and evaluate his position by considering possible objections and responses to his view. I shall then show why Hume’s response to the “missing shade of blue” example is satisfactory.
Though most works of art have some underlying, deeper meaning attached to them, our first impression of their significance comes through our initial visual interpretation. When we first view a painting or a statue or other piece of art, we notice first the visual details – its size, its medium, its color, and its condition, for example – before we begin to ponder its greater significance. Indeed, these visual clues are just as important as any other interpretation or meaning of a work, for they allow us to understand just what that deeper meaning is. The expression on a statue’s face tells us the emotion and message that the artist is trying to convey. Its color, too, can provide clues: darker or lighter colors can play a role in how we judge a piece of art. The type of lines used in a piece can send different messages. A sculpture, for example, may have been carved with hard, rough lines or it may have been carved with smoother, more flowing lines that portray a kind of gentleness.
Aesthetics found that through their great interest in beauty, pleasure that is derived form objects of art is more beautiful than other pleasures.
Among the many theories of art that have emerged over time, the theory I will defend in this paper is the Neo-Wittgensteinian theory of Art. I will defend this view against the following (two) objections: a) The “open concept” idea of art is too expansive, and b) the “family resemblance” theory of artworks is also too expansive.
Goldblatt, and Brown. Aesthetics: A Reader in Philosophy of the Arts, Upper Saddle Ridge, NJ: Prentice Hall, 1997.
Philosophies of Art and Beauty Edited by Hofstadter and Kuhns, (Chicago: University of Chicago press, 1976) chapters one and two for an overview of the aesthetics of Plato and Aristotle.
“The great variety of Taste, as well as of opinion, which prevails in the world, is too obvious not to have fallen under every one’s observation”(text pg 255), Hume states in his opening. He then points out, “Every voice is united in applauding,”(text pg 255) all kinds of values like “elegance” and “simplicity” that are supposedly seen in an object. Hume is conveying the idea that every person has their own unique tastes in art and they all seem to agree on the aesthetic value of an object. He then brings in the critic who analyzes the pieces of the object and proposes that all previous judgments were not accurate. Hume says, “But when the critic comes to particulars, this seeming unanimity vanishes”(text pg 255). The job of t...
If we were to ask a critic to critique a work of art, we would expect them to actually remember the contents of the work. Would we be satisfied with a critique that did not mention what the art was depicting, only detailing the quality of lines and ranges of color? I, personally, would expect one who sees true art in a visual to be able to depict the image the art is conveying and be able to interpret these images. When hearing others describe art in great detail, yes, it is expected that they recognize the form and function of the piece, but rarely do they completely disregard the main idea the visual is meant to communicate. This, again, is where Bell is false. I feel you cannot declare a piece of work art if you are only looking at the small details rather than the visual as a
For over two thousand years, various philosophers have questioned the influence of art in our society. They have used abstract reasoning, human emotions, and logic to go beyond this world in the search for answers about arts' existence. For philosophers, art was not viewed for its own beauty, but rather for the question of how art and artists can help make our society more stable for the next generation. Plato, a Greek philosopher who lived during 420-348 B.C. in Athens, and Aristotle, Plato’s student who argued against his beliefs, have no exceptions to the steps they had to take in order to understand the purpose of art and artists. Though these two philosophers made marvelous discoveries about the existence of art, artists, and aesthetic experience, Plato has made his works more controversial than Aristotle.
...tion of what he really thinks. Just as we believe the sun will come up, and set down every single day we are apart of this earth, our belief of that theory cannot be certain; faith in the same outcomes has to be present in ones soul. Almost every aspect of Hume's ideas is composed of complex thoughts that are formed from simple ideas and impressions seen every single day “Beauty is no quality in things themselves: It exists merely in the mind which contemplates them; and each mind perceives a different beauty.” (Hume)
Based on this creator-centric definition, one may claim that art is purely a form of individual expression, and therefore creation of art should not be hindered by ethical consideration. Tattoos as pieces of artwork offer a great example of this issue. However, one may take it from the viewer’s perspective and claim that because art heavily involves emotion and the response of a community after viewing it, the message behind what is being presented is what should actually be judged. To what extent do ethical judgements limit the way the arts are created?... ...
The mind creates the emotions and ideals responsible for art. The brain is capable of imagining glorious things, and art is the physical manifestation of these ideals. These ideals are usually intense emotions with aesthetic power (Wilson, 220). Art organizes these emotions in a matter that can easily express the ideals to...