The Artful Species Aesthetics Art And Evolution

Explores the idea that our aesthetic responses and art behaviors are connected to our evolved human nature reaching back hundreds of thousands of years to our humanoid ancestors. Examines human aesthetic interest in animals, decouples human beauty from mate selection, and weighs the arts as biological, social, or mixed adaptations.

The Artful Species explores the idea that our aesthetic responses and art behaviors are connected to our evolved human nature. Our humanoid forerunners displayed aesthetic sensibilities hundreds of thousands of years ago and the art standing of prehistoric cave paintings is virtually uncontested. In Part One, Stephen Davies analyses the key concepts of the aesthetic, art, and evolution, and explores how they might be related. He considers a range of issues,including whether animals have aesthetic tastes and whether art is not only universal but cross-culturally comprehensible. Part Two examines the many aesthetic interests humans take in animals and how these reflect our biological interests, and the idea that our environmental and landscape preferences arerooted in the experiences of our distant ancestors. In considering the controversial subject of human beauty, evolutionary psychologists have traditionally focused on female physical attractiveness in the context of mate selection, but Davies presents a broader view which decouples human beauty from mate choice and explains why it goes more with social performance and self-presentation. Part Three asks if the arts, together or singly, are biological adaptations, incidental byproducts of nonartadaptations, or so removed from biology that they rate as purely cultural technologies. Davies does not conclusively support any one of the many positions considered here, but argues that there are grounds, nevertheless, for seeing art as part of human nature. Art serves as a powerful and complexsignal of human fitness, and so cannot be incidental to biology. Indeed, aesthetic responses and art behaviors are the touchstones of our humanity.

All normal human beings alive in the last fifty thousand years appear to have possessed, in Mark Turner's phrase, "irrepressibly artful minds." Cognitively modern minds produced a staggering list of behavioral singularities--science, religion, mathematics, language, advanced tool use, decorative dress, dance, culture, art--that seems to indicate a mysterious and unexplained discontinuity between us and all other living things. This brute fact gives rise to some tantalizing questions: How did the artful mind emerge? What are the basic mental operations that make art possible for us now, and how do they operate? These are the questions that occupy the distinguished contributors to this volume, which emerged from a year-long Getty-funded research project hosted by the Center for Advanced Study in the Behavioral Sciences at Stanford. These scholars bring to bear a range of disciplinary and cross-disciplinary perspectives on the relationship between art (broadly conceived), the mind, and the brain. Together they hope to provide directions for a new field of research that can play a significant role in answering the great riddle of human singularity.

Though underexplored in contemporary scholarship, the Victorian attempts to turn aesthetics into a science remain one of the most fascinating aspects of that era. In The Outward Mind, Benjamin Morgan approaches this period of innovation as an important origin point for current attempts to understand art or beauty using the tools of the sciences. Moving chronologically from natural theology in the early nineteenth century to laboratory psychology in the early twentieth, Morgan draws on little-known archives of Victorian intellectuals such as William Morris, Walter Pater, John Ruskin, and others to argue that scientific studies of mind and emotion transformed the way writers and artists understood the experience of beauty and effectively redescribed aesthetic judgment as a biological adaptation. Looking beyond the Victorian period to humanistic critical theory today, he also shows how the historical relationship between science and aesthetics could be a vital resource for rethinking key concepts in contemporary literary and cultural criticism, such as materialism, empathy, practice, and form. At a moment when the tumultuous relationship between the sciences and the humanities is the subject of ongoing debate, Morgan argues for the importance of understanding the arts and sciences as incontrovertibly intertwined.

Now available in a fully revised and updated second edition, this accessible and insightful introduction outlines the central theories and ongoing debates in the philosophy of art. Covers a wide range of topics, including the definition and interpretation of art, the connections between artistic and ethical judgment, and the expression and elicitation of emotions through art Includes discussion of prehistoric, non-Western, and popular mass arts, extending the philosophical conversation beyond the realm of Fine Art Details concrete applications of complex theoretical concepts Poses thought-provoking questions and offers fully updated annotated reading lists at the end of each chapter to encourage and enable further research

Evolutionary aesthetics is the attempt to understand the aesthetic judgement of human beings and their spontaneous distinction between "beauty" and "ugliness" as a biologically adapted ability to make important decisions in life. The hypothesis is - both in the area of "natural beauty" and in sexuality, with regard to landscape preferences, but also in the area of "artificial beauty" (i.e. in art and design) - that beauty opens up fitness opportunities, while ugliness holds fitness risks. In this book, this adaptive view of aesthetics is developed theoretically, presented on the basis of numerous examples, and its consequences for evolutionary anthropology are illuminated.

The Aesthetic Brain takes the reader on a wide-ranging journey addressing fundamental questions about aesthetics and art. Using neuroscience and evolutionary psychology, Chatterjee shows how beauty, pleasure, and art are grounded biologically, and offers explanations for why beauty, pleasure, and art exist at all.

"The peacock's tail," said Charles Darwin, "makes me sick." That's because the theory of evolution as adaptation can't explain why nature is so beautiful. It took the concept of sexual selection for Darwin to explain that, a process that has more to do with aesthetics than the practical. Survival of the Beautiful is a revolutionary new examination of the interplay of beauty, art, and culture in evolution. Taking inspiration from Darwin's observation that animals have a natural aesthetic sense, philosopher and musician David Rothenberg probes why animals, humans included, have innate appreciation for beauty-and why nature is, indeed, beautiful. Sexual selection may explain why animals desire, but it says very little about what they desire. Why will a bowerbird literally murder another bird to decorate its bower with the victim's blue feathers? Why do butterfly wings boast such brilliantly varied patterns? The beauty of nature is not arbitrary, even if random mutation has played a role in evolution. What can we learn from the amazing range of animal aesthetic behavior-about animals, and about ourselves? Readers who enjoyed the bestsellers The Art Instinct and The Mind's Eye will find Survival of the Beautiful an equally stimulating and profound exploration of art, science, and the creative impulse.

The Dinka have a connoisseur's appreciation of the patterns and colours of the markings on their cattle. The Japanese tea ceremony is regarded as a performance art. Some cultures produce carving but no drawing; others specialize in poetry. Yet despite the rich variety of artistic expression to be found across many cultures, we all share a deep sense of aesthetic pleasure. The need to create art of some form is found in every human society.In The Art Instinct, Denis Dutton explores the idea that this need has an evolutionary basis: how the feelings that we all share when we see a wonderful landscape or a beautiful sunset evolved as a useful adaptation in our hunter-gather ancestors, and have been passed on to us today, manifest in our artistic natures. Why do people indulge in displaying their artistic skills? How can we understand artistic genius? Why do we value art, and what is it for? These questions have long been asked by scholars in the humanities and in literature, but this is the first book to consider the biological basis of this deep human need.This sparking and intelligent book looks at these deep and fundamental questions, and combines the science of evolutionary psychology with aesthetics, to shed new light on longstanding questions about the nature of art.

The psychology of aesthetics and the arts is dedicated to the study of our experiences of the visual arts, music, literature, film, performances, architecture and design; our experiences of beauty and ugliness; our preferences and dislikes; and our everyday perceptions of things in our world. The Cambridge Handbook of the Psychology of Aesthetics and the Arts is a foundational volume presenting an overview of the key concepts and theories of the discipline where readers can learn about the questions that are being asked and become acquainted with the perspectives and methodologies used to address them. The psychology of aesthetics and the arts is one of the oldest areas of psychology but it is also one of the fastest growing and most exciting areas. This is a comprehensive and authoritative handbook featuring essays from some of the most respected scholars in the field.