How To Do Things with Art
Southern Journal of Philosophy 44 (2):341-364 (2006)
| Abstract | In this article, I argue that speech act theory can be altered to accommodate art objects as evocative illocutionary speech acts that areaimed toward reaching understanding. To do this, I discuss the example of Zen Buddhism’s use of the koan, an aesthetic object that can be seen as evoking a given experience from its auditors for the purpose of reaching understanding on a point that the teacher wishes to make. I argue that such a reading of art as evocative can be merged with hypothetical intentionalism insofar as it recognizes a certain orientation on the part of the auditor to approach art in a certain way. In the case of koans and other artworks, the approach is one of considering what claim an author may want to convey through the auditor’s experience of the artwork | |||||||||
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Scott R. Stroud (2007). Dewey on Art as Evocative Communication. Education and Culture 23 (2):pp. 6-26.
Christy Mag Uidhir & Cameron Buckner (forthcoming). A Portrait of the Artist as an Aesthetic Expert. In Gregory Currie, Matthew Kieran & Aaron Meskin (eds.), Aesthetics and the Sciences. Oxford University Press.
Christy Mag Uidhir (2010). Failed-Art and Failed Art-Theory. Australasian Journal of Philosophy 88 (3):381-400.
Tanja Staehler (2010). Images and Shadows: Levinas and the Ambiguity of the Aesthetic. Estetika 47 (2).
Kathleen Kadon Desmond (2011). Ideas About Art. Wiley-Blackwell.
Barbara Montero (2012). Practice Makes Perfect: The Effect of Dance Training on the Aesthetic Judge. Phenomenology and the Cognitive Sciences 11 (1):59-68.
Keith Lehrer (2012). Art, Self, and Knowledge. Oxford University Press.
Daniel A. Siedell (2011). Art in and Out of Context. Journal of Aesthetic Education 45 (1):118-122.
Harold Osborne (1972). Aesthetics. London,Oxford University Press.
Mihaly Csikszentmihalyi (1990). The Art of Seeing: An Interpretation of the Aesthetic Encounter. Getty Center for Education in the Arts.
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