RESUMEN En el marco del Proyecto FONDECYT Nº 1100600, surge el interés por indagar acerca de la producción escrita en estudiantes chilenos con el fin de obtener una visión de la calidad de dicha producción. Motivados también por los resultados que los estudiantes obtuvieron en Comprensión Lectora, según el Sistema de Medición de la Calidad de la Educación (SIMCE), específicamente, porque estos no han sido muy alentadores, es razonable esperar que esta habilidad tenga una fuerte influencia en el desarrollo de (...) la composición por escrito. El presente estudio se enfoca en la calidad de escritos producidos por 137 estudiantes chilenos, considerando una secuencia narrativa y una explicativa (Adam, 2001), y el tipo de plantel educacional. Los participantes cursaban cuarto (n = 69) y octavo (n = 68) de enseñanza básica. La calidad de la escritura se midió con el instrumento Perfil del Escritor (Spalding & Cummins, 1998), cuyos descriptores derivan en tres niveles de calidad: alta, media y baja. Los resultados revelan una mayor calidad en la secuencia narrativa. Escasas secuencias narrativas se calificaron como de calidad alta. Los participantes calificados con el criterio más alto asistían al establecimiento de tipo particular subvencionado. En todos los establecimientos se observan secuencias de calidad baja. (shrink)

Does life have meaning? What is flourishing? How do we attain the good life? Philosophers, and many others of us, have explored these questions for centuries. As Eva Feder Kittay points out, however, there is a flaw in the essential premise of these questions: they seem oblivious to the very nature of the ways in which humans live, omitting a world of co-dependency, and of the fact that we live in and through our bodies, whether they are fully abled or (...) disabled. Our dependent, vulnerable, messy, changeable, and embodied experience colors everything about our lives both on the surface and when it comes to deeper concepts, but we tend to leave aside the body for the mind when it comes to philosophical matters. Disability offers a powerful challenge to long-held philosophical views about the nature of the good life, what provides meaning in our lives, and the centrality of reason, as well as questions of justice, dignity, and personhood. These concepts need not be distant and idealized; the answers are right before us, in the way humans interact with one another, care for one another, and need one another--whether they possess full mental capacities or have cognitive limitations. We need to revise our concepts of things like dignity and personhood in light of this important correction, Kittay argues. This is the first of two books in which Kittay will grapple with just how we need to revisit core philosophical ideas in light of disabled people's experience and way of being in the world. Kittay, an award-winning philosopher who is also the mother to a multiply-disabled daughter, interweaves the personal voice with the philosophical as a critical method of philosophical investigation. Here, she addresses why cognitive disability can reorient us to what truly matters, and questions the centrality of normalcy as part of a good life. With profound sensitivity and insight, Kittay examines other difficult topics: How can we look at the ethical questions regarding prenatal testing in light of a new appreciation of the personhood of disabled people? What do new possibilities in genetic testing imply for understanding disability, the family, and bioethics? How can we reconsider the importance of care, and how does it work best? In the process of pursuing these questions, Kittay articulates an ethic of care, which is the ethical theory most useful for claiming full rights for disabled people and providing the opportunities for everyone to live joyful and fulfilling lives. She applies the lessons of care to the controversial alteration of severely cognitively disabled children known as the Ashley Treatment, whereby a child's growth is halted with extensive estrogen treatment and related bodily interventions are justified. This book both imparts lessons that advocate on behalf of those with significant disabilities, and constructs a moral theory grounded on our ability to give, receive, and share care and love. Above all, it aims to adjust social attitudes and misconceptions about life with disability. (shrink)

Proponents of the reasoning view analyze normative reasons as premises of good reasoning and explain the normativity of reasons by appeal to their role as premises of good reasoning. The aim of this paper is to cast doubt on the reasoning view by providing counterexamples to the proposed analysis of reasons, counterexamples in which premises of good reasoning towards φ‐ing are not reasons to φ.

This paper presents a counterexample to the principle that all epistemic reasons for doxastic attitudes towards p are provided by evidence concerning p. I begin by motivating and clarifying the principle and the associated picture of epistemic reasons, including the notion of evidence concerning a proposition, which comprises both first- and second-order evidence. I then introduce the counterexample from incoherent doxastic attitudes by presenting three example cases. In each case, the fact that the subject’s doxastic attitudes are incoherent is an (...) epistemic reason to suspend, which is not provided by evidence. I argue that this incoherence fact is a reason for the subject to take a step back and reassess her evidence for her conflicting attitudes, and thus a reason to suspend all of them. Suspending judgment enables the subject to revise attitudes where appropriate and thus (typically) to arrive at a set of coherent and well-supported attitudes. I then address a dilemma for my proposal and, in conclusion, briefly suggest a picture of epistemic reasons on which they are to be understood against the background of the subject’s virtuous intellectual conduct. (shrink)

In 2009, Tennie et al. proposed the theory of the Zone of Latent Solutions, defined as the range of behaviors an individual of a species can invent independently, i.e., which it can acquire without any form of social learning. By definition, species limited to their ZLS are unable to innovate and/or transmit behavioral traits outside their ZLS, i.e., they lack traits which go beyond the level of the individual—traits resulting from a gradual cultural evolution over successive transmission events [“cumulative culture”, (...) Boyd and Richerson ]. However, this does not exclude an influence of social learning on the population frequency of these behaviors: social learning can facilitate the acquisition of latent solutions and thus speed up and consolidate their spread within a population. Cultures—defined as behaviors at least influenced by social learning—are therefore still possible. Here, we elaborate on the ZLS account and relate it to the theories of Vygotsky who studied the role of social learning in human culture. We argue that the ZLS is a missing phylogenetic “baseline” of Vygotsky’s Zone of Actual Development. Vygotsky’s neglect of a need for a human “baseline ZAD” may have been due to his interpretation of Köhler’s work on great ape behaviors: Köhler used his observations on individual chimpanzees to draw conclusions about the chimpanzee species as a whole, stating that chimpanzees can only copy what they could have invented themselves, thus coming close to the ZLS concept. Vygotsky—studying the range of behaviors individuals could achieve independently—seemingly did not see that Köhler was suggesting a species “baseline”, upon which Vygotsky’s idea of an individual’s ZAD could develop. As a result, Vygotsky also did not see the need for a ZLS for his own study subjects: humans. Yet, there is no reason to assume that humans lack a ZLS, and in fact we present evidence for a human ZLS for tool-use behaviors. (shrink)

Ludwik Fleck is remembered for his monograph published in German in 1935. Reissued in 1979 as Genesis and development of a scientific fact Fleck’s monograph has been claimed to expound relativistic views of science. Fleck has also been portrayed as a prominent scientist. The description of his production of a vaccine against typhus during World War II, when imprisoned in Buchenwald, is legendary in the scholarly literature. The claims about Fleck’s scientific achievements have been justified by referring to his numerous (...) publications in international scientific journals. Though frequently mentioned, these publications have scarcely been studied. The present article discusses differences in interpretation and evaluation of science in relation to the background of the interpreters. For this purpose Fleck’s scientific publications have been scrutinized. In conjunction with further sources reflecting the desperate situation at the time in question, the results of the study account for a more restrained picture of Fleck’s scientific accomplishments. Furthermore, based on the review of the latter, certain demands characterizing good science could be articulated. The restricted possibilities of those not trained in science or not possessing field specific knowledge, evaluating science are discussed, as are also formal aspects of scientific papers and questions related to research ethics. (shrink)

I present an explanatory argument for the reasons-first view: It is superior to knowledge-first views in particular in that it can both explain the specific epistemic role of perception and account for the shape and extent of epistemic justification.

In 1948 Ludwik Fleck published a paper in Polish discussing the use of humans in medical experiments, thereby addressing his peers. Though the paper has so far not been translated or studied, it has been taken to indicate Fleck’s deep commitment to ethical questions, notably the question of informed consent. In being written by a former victim of the Nazi policy and a survivor of the Holocaust also acting as an expert witness in the trial of the IG Farben in (...) Nuremberg, the paper is of interest. A scrutiny of Fleck’s text and related sources discloses, however, not only the complexity of the issue at the centre of the Nuremberg trial, but also Fleck’s unexpected stance in seemingly adducing his arguments from both the German defendants and the prosecution, heavily informed by US scientists. Further, the contentious discussion of the past in Fleck’s paper reveals its links to modern bioethical discussion. Though sometimes oblivious of that past, it still faces the same questions. (shrink)

Current debates about reasons and reasoning often draw comparisons between epistemic and practical reasons and reasoning and presuppose substantial unity between the practical and epistemic domains. This stance seems to conflict with a stark Humean contrast between the two domains: With respect to practical reasons and reasoning, Hume highlights the role of impressions, especially the passions, in motivating and rationalizing action, while apparently downplaying the potential relevance of beliefs, reason, or reasons. With respect to epistemic reasons and theoretical reasoning, he (...) urges us to proportion our belief to the evidence (EHU 10.4), which suggests a significant epistemic role for evidential reasons. My contribution ar-gues that there is nonetheless a convincing and interesting unified Humean account of reasons and reasoning across both domains. To present my case, I first narrow down the unity claim that I am interested in. I then closely engage with Hume’s claims in epistemology, the philos-ophy of action, and metaethics to develop the unified Humean account. (shrink)

The third part, Cognition, concerns abstract questions about knowledge and truth as well as more concrete questions about the usefulness and tractability of various graphic representations of information. The book would be of special interest to Research Institutes in Computer Science, Researchers in Philosophical Logic, Deontic Logic, Applied Logic, Artificial Intelligence, and Cognitive Science.

The paper deals with the position of a scholar in the society, as articulated in the philosophy of J. G. Fichte. It also offers a brief outline of the philosophies of education of the 18th and 19th centuries and their differences. It shows different interpretations of the concept of Bildung in German philosophy, which in that time became almost a “fashion”. The spirit of that time is reflected also in the idealist views of J. G. Fichte, especially those concerning education, (...) upbringing and personality development. (shrink)

The paper tries to explain the nature and meaning of education, as well as its role in human life. Education appears to be taken for granted. Nevertheless, we need to understand its nature and ontological background. Thus the paper aims at giving at least a partial answer to the question: What is education?

The Ethics of Dust: Doge's Palace, Venice, is an installation resulting from the experimental preservation of the pollution accumulated on the Doge's Palace of Venice. Traditionally, only the intentional products of human labor, such as art or architecture, have been considered part of our cultural heritage. Pollution is a formless byproduct that was never intentionally shaped; yet it is perhaps our civilization's most significant cultural product. Jorge Otero-Pailos' preservation of pollution expands the notion of world heritage to include our unintentional (...) outputs. Published on the occasion of the presentation of The Ethics of Dust: Doge's Palace, Venice​ at the 53rd International Art Exhibition / Biennale di Venezia, 2009. The Ethics of Dust: Doge's Palace, Venice​ was commissioned and produced by TBA21. The book includes text contributions Daniel Birnbaum, Francesca von Habsburg, Thordis Arrhenius, Daniel A. Barber, Valeria Burgio, Dorota Chudzicka, Lorenzo Fusi, David Gissen, Caroline A. Jones, Jorge Otero-Pailos , Adam Phillips, Raqs Media Collective, Mark Wigley. (shrink)

The word 'bisexuality', unknown to the ancients, is used here in two senses to indicate an individual with male and female sex organs or who copulates with people of both sexes. The phenomenon of bisexuality is then analysed with reference to the Greek myth of Hermaphrodite, a 'bisexual' being, born of a nymph's love for a young man of divine descent: in the guise of a fable, the myth recounts the birth of a 'monster', who raises a question-mark over the (...) fundamental rule of the division between the sexes. As regards behaviour, the paper then shows that in both Greece and Rome bisexual behaviour was the rule for men. The concept of 'homosexuality', in contrast to heterosexuality, was not introduced till the Christian era, and then not without difficulty. Condemnation of the practice as 'against nature' began with the emperor Justinian in the 6th century. (shrink)

In parallel to their monumental installations, which were built in the Western and South- western deserts of the U.S. in the late 1960s and early 1970s, a number of representatives of American Land Art have also produced works on film. Researchers have held divergent views about the importance of these films for the understanding of the installations and about their character as either independent works or mere documentations. This article takes a different approach and analyses an element common to both (...) installations and films: the critique of conventional constructions of illusionistic space. The repudiation of conventional spatial structures and of the representation of perspective is discussed on the basis of works by Walter De Maria and Robert Smithson. A formal analysis demonstrates that the films go beyond merely showing the conception of space in Land Art installations. Instead, they perform a similar critique of conventional ideas of space with decidedly cinematic techniques. (shrink)

This title is playful, of course. It is designed merely to attract curiosity and attention … It dates back to a childhood game of which I have forgotten both rules and stakes. An imaginary sovereign was roused from his indifference and responded with an approximate repetition of Marie-Antoinette's suggestion that if the people were hungry, food should be thrown to them. I took such caricatures of kings as anti-models, replacing bread with symbols. Now we are all too disturbed, individually and (...) collectively, by the economic discomfort which is a generalized hunger and, in too many parts of the world and - not only in the third world - by actual famines, not to be aware, on a daily basis, of the responsibility it is to cultivate and transmit to others substance which is purely symbolic. Certain statistics, which now form part of our daily life, are capable of discrediting definitively the ivory tower which our universities are accused of representing, or of having represented in the past. In my own country, Canada, one child in five lives in poverty. The economic worth of the poorest forty-eight countries in the world is equal to the combined wealth of the ten richest individuals. There were twenty million refugees in 1997. One billion two hundred million human beings are short of fresh water this year, etc. This type of figure is, sadly, all too familiar. And it is a case of preaching to the converted to assert the extent to which culture, education and all their constituent disciplines are nourishment of a different order to physical food, because intellectual work is genuine work, providing a living for those who work at it professionally, and above all also those who benefit from its immediate and continuing fruits - i.e. ideally, the whole of society, and in all countries. In this respect - and this is implicit, but through depending habitually on what is implicit nothing is ever sufficiently explicit - it is generally acknowledged (thanks to UNESCO in particular) to what extent the development of economic resources is linked with the advancement and communication of knowledge, on a scale which is regional as well as national, within cities, rural communities, families. (shrink)

Cursory review of the reception of Adorno's unfinished Aesthetic Theory up to the present suggests that an introduction to the book's major concerns, its structure (or lack thereof), and its concepts is missing to this date. Going back to Fredric Jameson's watershed contribution Late Marxism: Adorno, Or, the Persistence of the Dialectic (1990), the article attempts to provide the introduction missing to date. It is organized around key concepts of Adorno's Aesthetic Theory, beginning with the guiding juxtaposition of Kant's formalist (...) aesthetics vs. Hegel's content aesthetics and the various notions of the End of Art, followed by two sections on art and its respective others (from the culture industry and art appreciation to nature and natural beauty), and concluding with the axiom of suffering and its impact on the key notions of semblance, expression, and mimesis. (shrink)

American philosopher Zhu Dien • Ba Tele that for granted with a series of related discussion, and while there are of a fixed body of the material. Bate Le read de Beauvoir's "Second Sex" that this is not Sartre's "Being and Nothingness" women's issues or situations in the application. De Beauvoir said that consciousness exists in which a person's body, and in the cultural vein, the participation in the formation of a person's gender. Ba Tele think understanding the philosophy of (...) Sartre's body, in many ways we can improve the appreciation of Beauvoir thought, and concluded that she is a thinker with originality. (shrink)

In der Öffentlichkeit häufig als Auswanderungsland wahrgenommen, unternahm China in den letzten Jahren verstärkt Bemühungen, qualifizierte Fachkräfte aus dem Ausland für den chinesischen Arbeitsmarkt zu gewinnen. Die Einführung eines Fachkräfteeinwanderungssystem mit abgestuften Rechten für Arbeitsmigrant:innen sollte diese Entwicklung fördern. Die vorliegende Analyse zeigt, dass diese Reform des Einwanderungssystems die Gerichtspraxis nicht verändert hat. Abseits der politischen Diskurse um die Anwerbung von internationalen Talenten und der Propagierung Chinas als Wissenssupermacht, bleibt China aufgrund der existierenden Probleme im bestehenden Rechtssystems für Arbeitsmigrant:innen unattraktiv.

Since Hegel, the idea of an end of art has become a staple of aesthetic theory. This book analyzes its role and its rhetoric in Hegel, Nietzsche, Benjamin, Adorno, and Heidegger in order to account for the topic's enduring persistence. In addition to providing a general overview of the main thinkers of post-Idealist German aesthetics, the book explores the relationship between tradition and modernity. For despite the differences that distinguish one philosopher's end of art from another's, all authors treated here (...) turn the end of art into an occasion to thematize and to reflect on the very thing that modernism cannot or should not be: tradition. As a discourse, the end of art is one of our modern traditions. (shrink)

In this comment on Katherine Dormandy's paper «True Faith», I point out that the clash she describes between epistemic norms and faith-based norms of belief needs to be supplemented with a clear understanding of the pertinent norms of belief. I argue that conceiving of them as evaluative fails to explain the clash, and that understanding them as prescriptive is no better. I suggest an understanding of these norms along the lines of Ross’s (1930) prima facie duties, and show how this (...) picture can make sense of the clash. (shrink)

Introduction Hospital delirium is a frequent, serious, costly, and underrecognized acute disorder of attention and cognition. Therefore, the prevention of hospital delirium is not only desirable for patients, caregivers, healthcare professionals, and the health system itself, but also a moral duty. Objective To identify and synthetize the main ethical aspects that arise related to the prevention of hospital delirium in patients 65 years and older. Methods A scoping review was carried out in Embase, Medline, and Web of Science. Articles published (...) in English or Spanish analyzing any pharmacologic, non-pharmacologic, or multicomponent intervention for prevention of delirium in hospitalized patients aged 65 years and over were included. Results Twenty-seven studies were included. Based on the frequency of appearance and the relevance, our findings were organized into three main areas. The first one was related to the principle of nonmaleficence and collected findings about the iatrogenic causes of hospital delirium and the use of restraints systems. The second area analyzed the impact of delirium in patients, families, and healthcare professionals from a relational ethics perspective, and addressed the family presence as a factor to prevent delirium. Finally, the third area is related to the quality of care. Conclusion Prevention of delirium in hospitals is essential to avoid the discomfort and potential clinical complications of patients, as well as the suffering of their relatives, caregivers, and healthcare professionals. Policymakers and healthcare managers are encouraged to make the required efforts to prevent delirium in hospitalized older patients. (shrink)

This article presents a historical account and philosophical analysis of the development of philosophical aesthetics in China in its Marxist regime, focusing on the relation between subject and object. It enters into the picture of the search for new philosophical aesthetics in Marxist China and engages the related debates and reforms. The representing four schools of aesthetics in the early decades of the new China are introduced, which were led by Gao Ertai, Cai Yi, Zhu Guangqin and Li Zehou. Each (...) of them presents a different relationship between the subject and the object in the aesthetics process and initiates debates and controversies among themselves. In the 1990s aestheticians of the younger generation suggested a modern aesthetics system in which a new aesthetics notion was reconstructed. The article analyzes the nature and the structure of this notion “ganxing”, and demonstrated the struggles in its search for a balance and merge integration among traditional Chinese aesthetics, Contemporary Western philosophies and Marxist aesthetics. Finally, this article also points out the Deweyan influences on the notion which is popular in PRC, and demonstrates that Chinese aesthetics in the contemporary scene has more concerns to add on, which is the application of its new aesthetical thoughts to the rapidly developing art scenes and social changes in contemporary China. (shrink)

What precisely do we mean by respect? How should we adjudicate between conflicting demands of respect? What obstacles stand in the way of respect? The papers contained in this international anthology were presented at the North American Association of the Community of Inquiry conference in Vancouver, Canada, in June 2012, and were the outcome of in-depth and interdisciplinary discussions around the various aspects of respect. The book is an exacting and exciting analysis of the notion of respect - an analysis (...) that has the potential to have lasting and extensive practical consequences. (shrink)

One of the common targets that contemporary feminists are critical of concerning the problem of the body is Rene Descartes' mind and body relation. Feminist scholars can identify at least three lines of investigation of the body in contemporary thought that may be regarded as legacies of the Cartesian view, which treat the body as primarily an object for: 1) the natural sciences, particularly for the life sciences, biology, and medicine; 2) as an instrument or a machine at the disposal (...) of consciousness or allocating an animating, willful subjectivity; and 3) as a vehicle of expression of private thoughts and feelings; that is, as fundamentally passive and transparent. Recently, feminist scholars are seriously thinking of a new conceptual model that can displace Cartesian dualism and that can emancipate notions of the body from Cartesian dominant mechanistic models and metaphors. In this light, this paper turns to a Confucian theory of the body for revelation and the case of Mencius is introduced, in which the mind is regarded as the major component of the body and a coherent model is adopted. Can we then conclude to ask in what ways the reclaiming of the body in the Contemporary Western discussion may learn from the Confucian ideas of the body...? (shrink)

One of the common targets that contemporary feminists are critical of concerning the problem of the body is Rene Descartes' mind and body relation. Feminist scholars can identify at least three lines of investigation of the body in contemporary thought that may be regarded as legacies of the Cartesian view, which treat the body as primarily an object for: 1) the natural sciences, particularly for the life sciences, biology, and medicine; 2) as an instrument or a machine at the disposal (...) of consciousness or allocating an animating, willful subjectivity; and 3) as a vehicle of expression of private thoughts and feelings; that is, as fundamentally passive and transparent. Recently, feminist scholars are seriously thinking of a new conceptual model that can displace Cartesian dualism and that can emancipate notions of the body from Cartesian dominant mechanistic models and metaphors. In this light, this paper turns to a Confucian theory of the body for revelation and the case of Mencius is introduced, in which the mind is regarded as the major component of the body and a coherent model is adopted. Can we then conclude to ask in what ways the reclaiming of the body in the Contemporary Western discussion may learn from the Confucian ideas of the body...? (shrink)

El término transmedia acuñado por Jenkins (2003) hace referencia a aquellos relatos que expanden sus historias a través de diferentes canales de distribución. Esta manera de construir relatos narrativos se vuelve sumamente interesante y natural para la generación Alfa y Zeta. Ante este escenario, la asignatura universitaria Creation of transmedia stories se presenta como una oportunidad para que los estudiantes exploren las posibilidades del transmedia y lo apliquen de manera específica a un producto cultural. En este artículo se analizará un (...) caso de estudio aplicado en el aula. (shrink)

Leading international scholars present analysis and case studies from different cultural settings, East and West, exploring aesthetic interest and experience in our daily lives at home, in workplaces, using everyday things, in our built and natural environments, and in our relationships and communities. A wide range of views and examples of everyday aesthetics are presented from western philosophical paradigms, from Confucian and Daoist aesthetics, and from the Japanese tradition. All indicate universal features of human aesthetic lives together with their cultural (...) variations. Comparative Everyday Aesthetics is a significant contribution to a key trend in international aesthetics for thinking beyond narrow art-centered conceptions of the aesthetic. It generates global discussions about good, aesthetic, everyday living in all its various aspects. It also promotes aesthetic education for personal, social, and environmental development and presents opportunities for global collaborative projects in philosophical aesthetics. (shrink)

Članek nudi kratek opis zanimive zgodovine slikarstva in slikarskih teorij v hitro razvijajočem se Hong Kongu od l. 1940 do l. 1980, tako da poudari delo in estetiko večih reprezentativnih lokalnih kitajskih slikarjev in umetniških smeri. Ta oris zgodovine prikazuje iskanje kulturne identitete in različne drže med kitajskimi slikarji, ki so bíli boj med moderniziranimi in zahodnimi vplivi v umetnosti ter svojim kitajskim izročilom. Avtorica primerja to slikarstvo z držami mlajše generacije osemdesetih let, ki odseva kapitalistične vplive pri iskanju umetniške (...) identitete. Zaključni del vsebuje kritično primerjavo umetnosti in teorij kulture v sodobnem postkolonialnem diskurzu glede na njihovo aplikacijo na razmere v Hong Kongu. (shrink)

In his article, "The End of Aesthetic Experience" (1997) Richard Shusterman studies the contemporary fate of aesthetic experience, which has long been regarded as one of the core concepts of Western aesthetics till the last half century. It has then expanded into an umbrella concept for aesthetic notions such as the sublime and the picturesque. I agree with Shusterman that aesthetic experience has become the island of freedom, beauty, and idealistic meaning in an otherwise cold materialistic and law-determined world. My (...) paper starts from the main dimensions of aesthetic experience in the history of Western aesthetics as concluded by Shusterman. In terms of our experiential practices in the fragmentation of modern life and the disjointed sensationalism of the media, I also agree with Shusterman that people are losing the capacity for deep experience and feeling, especially when we are undergoing various extensive series of informational revolutions. My paper is also a response to Shusterman's claim that the concept of aesthetic experience is worth recalling, not for formal definition but for art's reorientation toward values and populations that could restore its vitality and sense of purpose. I mention the recent calls for values and life concerns in art in the Anglo-American aesthetics circles, which has also turned to the possible strength of aesthetic experience, claiming that "Aesthetics is the Mother of Ethics." Amidst the discourse is the review of John Dewey's notion of "aesthetic experience," which claims to support a transcultural view and common patterns, as the relationship is structured around human needs. A basic question posed in the article is whether this Deweyan notion still remains equally influential as in the past and whether it really provides a satisfying answer to the problem of art and value? The discussion will turn then to neo-Confucian aesthetic models for reference, and to point out some meaningful comparative revelations. (shrink)