A monograph devoted exclusively to Kant's theory of the sublime a subject currently witnessing a revival amongst European philosophers in relation to debates about the nature of postmodernism.

This is done by exploring some of his other ideas concerning how critical comparisons inform our cultivation of taste, and art's relation to genius.

The first sustained phenomenological approach to modern art, taking a new approach and drawing upon an unsual selection of thinkers.

This is the first book dedicated to Husserl's aesthetics. Paul Crowther pieces together Husserl's ideas of phantasy and image and presents them as a unified and innovative account of aesthetic consciousness. He also shows how Husserl's ideas can be developed to solve problems in aesthetics, especially those related to visual art, literature, theatre, and nature. After outlining the major components of Husserl's phenomenological method, Crowther addresses the scope and structure of Husserl's notion of aesthetic consciousness. For Husserl, aesthetic consciousness in (...) all its forms involves phantasy-where items or states of affairs are represented as if actually perceived or experienced, even though they are not, in fact, given in the present perceptual field. Husserl also makes some extraordinarily interesting links between aesthetic consciousness and nature, showing how natural things and environments become instigators of such consciousness when apprehended in the appropriate terms. This "unreality" of the object of aesthetic consciousness anticipates contemporary debates about pictorial representation and is also relevant to Husserl's accounts of literature and theatre. The Phenomenology of Aesthetic Consciousness and Phantasy will appeal to scholars and advanced students interested in aesthetics, philosophy of art, phenomenological aesthetics, and Husserl's philosophy. (shrink)

Despite the wonders of the digital world, people still go in record numbers to view drawings and paintings in galleries. Why? What is the magic that pictures work on us? This book provides a provocative explanation, arguing that some pictures have special kinds of beauty and sublimity that offer aesthetic transcendence. They take us imaginatively beyond our finite limits and even invoke a sense of the divine. Such aesthetic transcendence forges a relationship with the ultimate and completes us psychologically. Philosophers (...) and theologians sometimes account for this as an effect of art, but How Pictures Complete Us distinguishes itself by revealing how this experience is embodied in pictorial structures and styles. Through detailed discussions of artworks from the Renaissance through postmodern times, Paul Crowther reappraises the entire scope of beauty and the sublime in the context of both representational and abstract art, offering unexpected insights into familiar phenomena such as ideal beauty, pictorial perspective, and what pictures are in the first place. (shrink)

Introduction : normative aesthetics and artistic value -- Culture and artistic value -- Cultural exclusion and the definition of art -- Defining art, defending the canon, contesting culture -- The aesthetic and the artistic -- From beauty to art : developing Kant's aesthetics -- The scope and value of the artistic image -- Distinctive modes of imaging -- Twofoldness : pictorial art and the imagination -- Between language and perception : literary metaphor -- Musical meaning and value -- Eternalizing the (...) moment : artistic projections of time -- Conclusion : the status and future of art. (shrink)

There are as many meanings to drawing and painting as there are cultural contexts for them to exist in. But this is not the end of the story. Drawings and paintings are made, and in their making embody unique meanings that transform our perception of space-time and sense of finitude. These meanings have not been addressed by art history or visual studies hitherto, and have only been considered indirectly by philosophers. If these intrinsic meanings are explained and further developed, then (...) the philosophy of art practice is significantly enhanced. The present work, accordingly, is a phenomenology of how the gestural and digital creation of visual imagery generates self-transformation through aesthetic space. (shrink)

Why are the visual arts so important and what is it that makes their forms significant? Countering recent interpretations of meaning that understand visual artworks on the model of literary texts, Crowther formulates a theory of the visual arts based on what their creation achieves both cognitively and aesthetically. He develops a phenomenology that emphasizes how visual art gives unique aesthetic expression to factors that are basic to perception. At the same time, he shows how various artistic media embody these (...) factors in distinctive ways. Attentive to both the creation and reception of all major visual art forms, _Phenomenology of the Visual Arts_ also addresses complex idioms, including abstract, conceptual, and digital art. (shrink)

Paul Crowther argues that art can bridge the gap between philosophy's traditional striving for generality and completeness, and the concreteness and contingency of humanity's basic relation to the world. He proposes an ecological definition of art: by making sensible or imaginative material into symbolic form, it harmonizes and conserves what is unique and what is general about human experience.

This paper seeks to integrate analytic philosophy and phenomenology. It does so through an approach generated, specifically, in relation to imagination and its cognitive significance. As an Introduction, some reservations about existing phenomenological approaches to imagination—in the work of Sartre and Edward S. Casey—are considered. It is argued that their introspective psychological approach needs to be qualified through a more analytic orientation that determines essence, initially, on the basis of public discourse concerning the term ‘imagination.’ Part One then articulates this (...) orientation through an ‘analytic reduction’ that identifies imagination’s essence in public discourse as thought in its quasi-sensory mode. Part Two offers a sustained phenomenological investigation of this essence, and identifies four major intrinsic features. On the basis of this, Part Three shows how imagination is implicated, centrally, in the capacity to acquire language. In Conclusion the proceeding arguments are defended against possible objections, and a final key summarizing argument is formulated to show that imagination must be regarded, also, as necessary to perception and its capacity to articulate a world. The paper ends with a few thoughts on the further potential of post-analytic phenomenology. (shrink)

This paper criticizes contemporary relativist scepticism concerning the universal validity of the concepts ‘art’ and the ‘aesthetic’. As an alternative, it offers a normative definition of art based on intrinsic aesthetic meaning contextualized by innovation and refinement in the diachronic history of art media. In section I, anti-foundationalist relativism, and softer versions (found in the Institutional definitions of art) are expounded in relation to art and the aesthetic. In section II, it is argued that antifoundationalism is conceptually flawed and tacitly (...) racist, and is, in effect, a cultural expression of global consumerism. Section III analyses the scope of the aesthetic in non-western contexts, and then offers a critique of the Institutional definitions as also being conceptually flawed, tacitly racist, and consumerist in orientation. In section IV the positive basis of a normative definition of art is outlined in detail and defended at length against possible relativist objections. It is finally argued that the normative approach taken in this paper shows how cultural conservatism can be a left-wing project. (shrink)

In his Critical Aesthetics and Postmodernism, Paul Crowther argued that art and aesthetic experiences have the capacity to humanize. In Art and Embodiment he develops this theme in much greater depth, arguing that art can bridge the gap between philosophy's traditional striving for generality and completeness, and the concreteness and contingency of humanity's basic relation to the world. As the key element in his theory, he proposes an ecological definition of art. His strategy involves first mapping out and analyzing the (...) logical boundaries and ontological structures of the aesthetic domain. He then considers key concepts from this analysis in the light of a tradition in Continental philosophy (notably the work of Kant, Heidegger, Merleau-Ponty, and Hegel) which--by virtue of the philosophical significance that it assigns to art--significantly anticipates the ecological conception. On this basis, Crowther is able to give a full formulation of his ecological definition. Art, in making sensible or imaginative material into symbolic form, harmonizes and conserves what is unique and what is general in human experience. The aesthetic domain answers basic needs intrinsic to self-consciousness itself, and art is the highest realization of such needs. In the creation and reception of art the embodied subject is fully at home with his or her environment. (shrink)

In recent times considerable controversy has raged around the question of postmodern culture and its products. Paul Crowther attempts to overcome some of the antagonistic viewpoints involved by expounding and developing key themes from the work of Kant and Merleau-Ponty in the context of contemporary culture. His work analyzes topics such as the relation between art and politics, the problems of poststructuralist and feminist approaches to art, the re-emergence and relevance of theories of the sublime, and the continuing possibilities of (...) artistic creativity. The central theme of the book is that there are constants in human experience around which art and philosophy turn. At the same time, however, due account must be given of the ways such constants are historically mediated. By articulating various aspects of this relation, Crowther shows that the postmodern sensibility can be more than that of an alienated consumerism. Understood in the proper theoretical context, it is grounded on experience and artifacts which humanize. (shrink)

Formulating a new approach to philosophy which, instead of simply rejecting postmodern thought, tries to assimilate some of its main features, Paul Crowther identifies conceptual links between value, knowledge, personal identity and civilization understood as a process of cumulative advance. To establish these links, Crowther deploys a mode of analytic philosophy influenced by Cassirer. This approach recontextualizes precisely those aspects of postmodernism which appear, superficially, to be fuel for the relativist fire. This method also enables him to illuminate some of (...) the great practical dangers of the postmodern era - most notably the widespread inability or unwillingness to distinguish between signs and reality. Crowther renews analytic philosophy as a searching form of conceptual and cultural critique that pushes beyond the limits of postmodern thought. Essential reading for advanced students and academics interested in Twentieth Century Philosophy, _Philosophy After Postmodernism_ will also be of value to scholars working in the fields of Cultural Studies and Sociology. (shrink)

Why are the visual arts so important and what is it that makes their forms significant? Countering recent interpretations of meaning that understand visual artworks on the model of literary texts, Crowther formulates a theory of the visual arts based on what their creation achieves both cognitively and aesthetically. He develops a phenomenology that emphasizes how visual art gives unique aesthetic expression to factors that are basic to perception. At the same time, he shows how various artistic media embody these (...) factors in distinctive ways. Attentive to both the creation and reception of all major visual art forms, _Phenomenology of the Visual Arts_ also addresses complex idioms, including abstract, conceptual, and digital art. (shrink)

Heidegger’s paper ‘Art and Space’ (1969, Man and world 6. Bloomington: Indiana university Press) is the place where he gives his fullest discussion of a major art medium which is somewhat neglected in aesthetics, namely sculpture. The structure of argument in ‘Art and Space’ is cryptic even by Heidegger’s standards. The small amount of literature tends to focus on the paper’s role within Heidegger’s own oeuvre as an expression of changes in his understanding of space. This is ironic; for Heidegger’s (...) main thematic in the essay is the way in which space is overcome in the creation of sculpture. Of course, by virtue of its three-dimensional character, sculpture seems to be a spatial medium, par excellence. The counter-intuitive character of Heidegger’s position requires, accordingly, that his argumentative strategy be scrutinized very closely. In this paper, therefore, I will examine closely the structure of Heidegger’s argument, with the aim of understanding, rectifying, and then developing his most important insights. My ultimate aim is to show the subtle, but radical points which are at issue in Heidegger’s arguments, and to develop them much further in the clarification of sculpture’s key philosophical significance. (shrink)

This paper analyzes the kantian aspects of greenberg's theory of modernism. It is argued first that the distinctiveness of greenberg's theory lies not in a kantian-Style aesthetic formalism, But rather in an intellectualist notion of aesthetic value which greenberg associates with a kantian-Style self-Critical method. It is then argued that greenberg's use of this kantian notion of self-Criticism in order to explain the development of modernist painting, Leads him into insuperable problems.

This paper offers a phenomenology of the structure and scope of imagination's cognitive significance. It does so through discussing the unifying role of imagination in self-consciousness, and then the way in which this role is continued through the making of pictures in physical media such as drawing and painting. The study begins with discussion of four key features in terms of which imagination is often characterized. Particular emphasis is assigned to the quasi-sensory aspect. Part one then explains imagination as a (...) capacity subject to the will, whose exercise enables a 'blending'between the object imagined and the subjective style in which it is imagined. Through imagining, the imaginer comes to inhabit the object. Parts two and three explore this inhabiting in relation to memory and the imagining of possibility per se. Part four explains how picturing takes imaginative inhabiting to a level of completion. (shrink)

This paper addresses the cognitive status of making pictures, rather than their informational function. Discussion centres on the structure of pictorial space. Space of this kind is constituted from the relation between pictorial content's modal plasticity (that is, its capacity to represent actualities, possibilities, and nomological and metaphysical impossibilities) and the formative role of planar structure and idioms of recessional organization. On the basis of this, it is argued that alternative creative realizations and aesthetic significance are inherent to the structure (...) of pictorial space itself qua pictorial. Such space is conceptually connected to the possibility of visual art. CiteULike Connotea Del.icio.us What's this? (shrink)

In this book we learn that computers can generate visual art with unique aesthetic effects based on innovations in computer technology, and a postmodern naturalization of technology wherein technology becomes something we live in as well as use.

Painting as an art: Wollheim and the subjective dimension -- Abstract art and transperceptual space: Wolheim, and beyond -- Truth in art: Heidegger against contextualism -- Space, place, and sculpture: Heidegger's pathways -- Vision in being: Merleau-Ponty and the depths of painting -- Subjectivity, the gaze, and the picture: developing Lacan -- Dimensions in time: Dufrenne's phenomenology of pictorial art -- Conclusion: a preface to post-analytic phenomenology.