Aesthetic Experiences And Classical Antiquity

This book investigates the nature of aesthetic experience with the help of ancient material, exploring our responses to both narratives and images.

How do people respond to and evaluate their sensory experiences of the natural and man-made world? What does it mean to speak of the ‘value’ of aesthetic phenomena? And in evaluating human arts and artifacts, what are the criteria for success or failure? The sixth in a series exploring ‘ancient values’, this book investigates from a variety of perspectives aesthetic value in classical antiquity. The essays explore not only the evaluative concepts and terms applied to the arts, but also the social and cultural ideologies of aesthetic value itself. Seventeen chapters range from the ‘life without the Muses’ to ‘the Sublime’, and from philosophical views to middle-brow and popular aesthetics. Aesthetic value in classical antiquity should be of interest to classicists, cultural and art historians, and philosophers.

A bold new history of ancient aesthetics and its entanglement with ethics, with ongoing significance for current debates.

The first of its kind, A Companion to Ancient Aesthetics presents a synoptic view of the arts, which crosses traditional boundaries and explores the aesthetic experience of the ancients across a range of media—oral, aural, visual, and literary. Investigates the many ways in which the arts were experienced and conceptualized in the ancient world Explores the aesthetic experience of the ancients across a range of media, treating literary, oral, aural, and visual arts together in a single volume Presents an integrated perspective on the major themes of ancient aesthetics which challenges traditional demarcations Raises questions about the similarities and differences between ancient and modern ways of thinking about the place of art in society

This is the first modern attempt to put aesthetics back on the map in classical studies. James Porter traces the origins of aesthetic thought and inquiry in their broadest manifestations as they evolved from before Homer down to the fourth-century and then into later antiquity, with an emphasis on Greece in its earlier phases. Greek aesthetics, he argues, originated in an attention to the senses and to matter as opposed to the formalism and idealism that were enshrined by Plato and Aristotle and through whose lens most subsequent views of ancient art and aesthetics have typically been filtered. Treating aesthetics in this way can help us reveal the commonly shared basis of the diverse arts of antiquity. Reorienting our view of the ancient vocabularies of art and experience around matter and sensation, this book dramatically changes how we look upon the ancient achievements in these same areas.

How do people respond to and evaluate their sensory experiences of the natural and man-made world? What does it mean to speak of the 'value' of aesthetic phenomena? And in evaluating human arts and artifacts, what are the criteria for success or failure? The sixth in a series exploring 'ancient values', this book investigates from a variety of perspectives aesthetic value in classical antiquity. The essays explore not only the evaluative concepts and terms applied to the arts, but also the social and cultural ideologies of aesthetic value itself. Seventeen chapters range from the 'life without the Muses' to 'the Sublime', and from philosophical views to middle-brow and popular aesthetics

Ancient thought, particularly that of Plato and Aristotle, has played an important role in the development of the field of aesthetics, and the ideas of ancient thinkers are still influential and controversial today. Ancient Aesthetics introduces and discusses the central contributions of key ancient philosophers to this field, carefully considering their theories regarding the arts, especially poetry, but also music and visual art, as well as the theory of beauty more generally. With a focus on Plato and Aristotle, the philosophers who have given us their thought about the arts at the greatest length, this volume also discusses Hellenistic aesthetics and Plotinus’ theory of beauty, which was to prove very influential in later thought. Ancient Aesthetics is a valuable contribution to its field, and will be of interest to students of philosophy and classics.

The history of aesthetics, like the histories of other sciences, may be treated in a two-fold manner: as the history of the men who created the field of study, or as the history of the questions that have been raised and resolved in the course of its pursuit. The earlier History of Aesthetics (3 volumes, 1960-68, English-language edition 1970-74) by the author of the present book was a history of men, of writers and artists who in centuries past have spoken up concerning beauty and art, form and crea tivity. The present book returns to the same subject, but treats it in a different way: as the history of aesthetic questions, concepts, theories. The matter of the two books, the previous and the present, is in part the same; but only in part: for the earlier book ended with the 17th century, while the present one brings the subject up to our own times. And from the 18th century to the 20th much happened in aesthetics; it was only in that period that aesthetics achieved recognition as a separate science, received a name of its own, and produced theories that early scholars and artists had never dreamed of.

The Living Death of Antiquity examines the idealization of an antiquity that exhibits, in the words of Johann Joachim Winckelmann, 'a noble simplicity and quiet grandeur'. Fitzgerald discusses the aesthetics of this strain of neoclassicism as manifested in a range of work in different media and periods, focusing on the late eighteenth and early nineteenth centuries. In the aftermath of Winckelmann's writing, John Flaxman's engraved scenes from the Iliad and the sculptors Antonio Canova and Bertel Thorvaldsen reinterpreted ancient prototypes or invented new ones. Earlier and later versions of this aesthetic in the ancient Greek Anacreontea, the French Parnassian poets and Erik Satie's Socrate, manifest its character in different media and periods. Looking with a sympathetic eye on the original aspirations of the neoclassical aesthetic and its forward-looking potential, Fitzgerald describes how it can tip over into the vacancy or kitsch through which a 'remaindered' antiquity lingers in our minds and environments. This book asks how the neoclassical value of simplicity serves to conjure up an epiphanic antiquity, and how whiteness, in both its literal and its metaphorical forms, acts as the 'logo' of neoclassical antiquity, and functions aesthetically in a variety of media. In the context of the waning of a neoclassically idealized antiquity, Fitzgerald describes the new contents produced by its asymptotic approach to meaninglessness, and how the antiquity that it imagined both is and is not with us.

Paramount in the shaping of early Byzantine identity was the construction of the church of Hagia Sophia in Constantinople (532-537 CE). This book examines the edifice from the perspective of aesthetics to define the concept of beauty and the meaning of art in early Byzantium. Byzantine aesthetic thought is re-evaluated against late antique Neoplatonism and the writings of Pseudo-Dionysius that offer fundamental paradigms for the late antique attitude towards art and beauty. These metaphysical concepts of aesthetics are ultimately grounded in experiences of sensation and perception, and reflect the ways in which the world and reality were perceived and grasped, signifying the cultural identity of early Byzantium. There are different types of aesthetic data, those present in the aesthetic object and those found in aesthetic responses to the object. This study looks at the aesthetic data embodied in the sixth-century architectural structure and interior decoration of Hagia Sophia as well as in literary responses (ekphrasis) to the building. The purpose of the Byzantine ekphrasis was to convey by verbal means the same effects that the artefact itself would have caused. A literary analysis of these rhetorical descriptions recaptures the Byzantine perception and expectations, and at the same time reveals the cognitive processes triggered by the Great Church. The central aesthetic feature that emerges from sixth-century ekphraseis of Hagia Sophia is that of light. Light is described as the decisive element in the experience of the sacred space and light is simultaneously associated with the notion of wisdom. It is argued that the concepts of light and wisdom are interwoven programmatic elements that underlie the unique architecture and non-figurative decoration of Hagia Sophia. A similar concern for the phenomenon of light and its epistemological dimension is reflected in other contemporary monuments, testifying to the pervasiveness of these aesthetic values in early Byzantium.