David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jonathan Jenkins Ichikawa
Jack Alan Reynolds
Learn more about PhilPapers
In my personal experience, I have discovered notable aesthetic problems that face many contemporary evangelical churches. In spite of these churches’ best efforts, they fail to bridge the culture gap and foster a meaningful worship service. But John Dewey’s aesthetic philosophy understands the shifting nature of our environment and the value of aesthetic experience, providing beneficial insights to assist unhealthy churches. To better understand the applicability of his philosophy, Chapter II is an exposition of John Dewey’s aesthetics that revolves around four central questions: What is Dewey’s starting point for aesthetics? What distinguishes aesthetic experiences from others? What is his criticism of the “museum conception of art”? What is the significance for Dewey of our activities having or not having aesthetic quality? Chapter III is a Deweyan investigation of four real churches: the elite church, which promotes an aesthetic that is reserved for its members; the broken church, which is divorced from community; the humdrum church, which is preoccupied with the routine; and the sensational church, which is characterized by indulgence. Chapter IV is a description of two recent attempts to bridge the culture gap and offer meaningful worship activities: the seeker-sensitive movement which contends that the church must be “culturally inviting” to the community, and the emerging movement(s), which seeks to dismantle traditional churches using deconstructionism and reconstructing worship services that are experiential, pluralistic, and sensory. My Deweyan argument in Chapter V is that both the “seeker-sensitive” and the “emerging” movements fail to adequately understand the shifting character of our environment and our relation to it. If problem churches acknowledge that discontinuity with environment is inevitable, seek to meet the needs of others, embrace adjustment as a core component, and value aesthetic experience, they will be in a better position to bridge the culture gap and offer an enriching worship experience in their services. Three Deweyan lessons are gleaned from this inquiry: value aesthetic experience and its contribution in bridging the culture gap, implement Deweyan insights drawn from our examination of traditional churches, and contribute to society by generating artproducts that will benefit the community
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library||
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Aaron Smuts (2005). Anesthetic Experience. Philosophy and Literature 29 (1):97-113.
H. Hohr (2010). 'Aesthetic Emotion': An Ambiguous Concept in John Dewey's Aesthetics. Ethics and Education 5 (3):247 - 261.
Henning Theißen (2011). Witness and Service to the World. Discovering Protestant Church Renewal in Europe. Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 53 (2):225-239.
James Scott Johnston (2002). John Dewey and the Role of Scientific Method in Aesthetic Experience. Studies in Philosophy and Education 21 (1):1-15.
Sor-Hoon Tan (1999). Experience as Art. Asian Philosophy 9 (2):107 – 122.
Sherri Irvin (2008). The Pervasiveness of the Aesthetic in Ordinary Experience. British Journal of Aesthetics 48 (1):29-44.
Randy L. Friedman (2006). Deweyan Pragmatism. William James Studies 1 (1).
Scott R. Stroud (2007). Dewey on Art as Evocative Communication. Education and Culture 23 (2):pp. 6-26.
Patricia F. Goldblatt (2006). How John Dewey's Theories Underpin Art and Art Education. Education and Culture 22 (1):17-34.
Jane Duran (2001). A Holistically Deweyan Feminism. Metaphilosophy 32 (3):279-292.
Chris Higgins (2008). Instrumentalism and the Clichés of Aesthetic Education: A Deweyan Corrective. Education and Culture 24 (1):pp. 6-19.
James F. Moore (2004). Is There None Left to Say Anything? Zygon 39 (2):507-522.
Malcolm Budd (1996). The Aesthetic Appreciation of Nature. British Journal of Aesthetics 36 (3):207-222.
Added to index2012-02-17
Total downloads3 ( #643,926 of 1,934,534 )
Recent downloads (6 months)1 ( #434,193 of 1,934,534 )
How can I increase my downloads?