Aesthetic Conflict And Contradiction

The central claim of this comparative study of Kant and Kierkegaard is that the aesthetic experience of the sublime is both autonomous and formative for extra-aesthetic ends. Aesthetic autonomy is thus inseparable from aesthetic heteronomy. In Part I, through an examination of Kant’s Critique of Judgement and his essays on the French Revolution, the Kantian sublime is shown to conflict with our existing cognitive, moral and political frames of meaning, at the same time that the engagement of the aesthetic judge (Chapter 1) or the enthusiastic spectator (Chapter 2) with this conflict furthers our pursuit of cognitive, moral and political ends. The Kantian sublime is built on the autonomy of aesthetic judgement, which nevertheless has non-aesthetic value. Part II argues that certain aesthetic and ethical-religious figures in Kierkegaard’s work can be shown to be transfigurations of the Kantian sublime, despite the absence of the term. Antigone and the silhouettes from Either/Or embody what I coin the tragic sublime and sublime grief. The God-man in Practice in Christianity is interpreted as a sublime image of contradiction. The figures are submitted to aesthetic representation, while their contradictory interior lives are unrepresentable. The Kierkegaardian sublime is built on a radical critique of aesthetic autonomy, whose failure serves the end of ethico-religious self-formation.

The central claim of this comparative study of Kant and Kierkegaard is that the aesthetic experience of the sublime is both autonomous and formative for extra-aesthetic ends. Aesthetic autonomy is thus inseparable from aesthetic heteronomy. In Part I, through an examination of Kant’s Critique of Judgement and his essays on the French Revolution, the Kantian sublime is shown to conflict with our existing cognitive, moral and political frames of meaning, at the same time that the engagement of the aesthetic judge (Chapter 1) or the enthusiastic spectator (Chapter 2) with this conflict furthers our pursuit of cognitive, moral and political ends. The Kantian sublime is built on the autonomy of aesthetic judgement, which nevertheless has non-aesthetic value. Part II argues that certain aesthetic and ethical-religious figures in Kierkegaard’s work can be shown to be transfigurations of the Kantian sublime, despite the absence of the term. Antigone and the silhouettes from Either/Or embody what I coin the tragic sublime and sublime grief. The God-man in Practice in Christianity is interpreted as a sublime image of contradiction. The figures are submitted to aesthetic representation, while their contradictory interior lives are unrepresentable. The Kierkegaardian sublime is built on a radical critique of aesthetic autonomy, whose failure serves the end of ethico-religious self-formation.

Donald Meltzer coined the term 'aesthetic conflict' to describe the emotional complexities of the 'apprehension of beauty'. It had its roots in art, literature, infant observation, and above all, in clinical experience. This concept affirmed and illustrated Bion's formula of L, H, K (Love, Hate, and Knowledge), together with its negative (minus L, H, K) as a revision of Klein's fundamental emotional dynamics of Envy and Gratitude. As such, any emotional situation may be read in terms of either struggling with or retreating from the aesthetic conflict that occurs naturally at all key points of psychic development. Meltzer could be said to have encapsulated the essence of Bion's post-Kleinian trajectory when he wrote that 'If we follow Bion's thought closely, we see that the new idea presents itself as an emotional experience of the beauty of the world and its wondrous organisation.' The contributions in this book are by analysts and therapists from a wide variety of countries working with both children and adults. They have all, in individual ways, found 'aesthetic conflict' a useful frame of reference in terms of illuminating the significance of clinical observation, understanding countertransference responses, or practising the psychoanalytic method itself.

This volume has grown over the years as a family project of Martha Harris, her two daughters Meg and Morag and her husband, Donald Meltzer. It therefore has its roots in English literature and its branches waving wildly about in psychoanalysis. It is earnestly hoped that it will reveal more problems than it will solve.

This title was first published in 2003. Drawing on literary, art historical and historical studies, this essay collection explores the complex encounter between culture and politics within Surrealism. The Surrealist movement was one of the first cultural movements to question explicitly the relation between culture and politics, and its attempt to fuse social and cultural revolution has been a critical factor in shaping our sense of modernity. This anthology addresses not only the contested ground between culture and politics within Surrealism itself, and within the subsequent historical accounts of the movement, but also the broader implications of this encounter on our own sense of modernity. Its goal is to delineate the role of radical politics in shaping the historical trajectory of Surrealism.

Using monuments and ruins by way of illustration, this fascinating book examines the symbolic, ideological, geographical and aesthetic importance of Greek classical iconography for the Western world. It examines how classical Greek monuments are simultaneously perceived as sublime national symbols and as a mythological and archetypal reference against which Western modernism is measured. The book investigates the dialogue this double identity leads to, as well as frequent clashes between ancient (but also later) monuments and their modern urban or regional environment. Living Ruins, Value Conflicts examines the complex historical process of monument restoration and enhancement, and analyses the nexus of changing perceptions, aesthetic visions and formal principles over the past two centuries. The book shows the ways in which archaeology and monumentality affect modern life, the modern aesthetic, our notions of nationhood, of place, of self - and the limits to and possibilities for national development imposed by the need to ensure ruins are kept 'alive'.

The many published volumes of the writings of Harold Adams Innis testify to his extraordinary grasp of the ordering principles of human history. The notes that he left at the time of his death provide a new and revealing profile of the inner workings of this restless and relentless mind. Innis maintained, added to, and corrected, in the last seven years of his life, a single system of cross-referenced notes, which came to be called the Idea File. Before his death in 1952 he collected these notes into a single numbered collation. In this edition the material has been arranged in chronological order to give a sense of the development of Innis's ideas and concerns. Innis's interests were many and varied, and this collection of some 1500 notes covers an encyclopedic range of topics. The different lines of Innis's investigations converge, however, in his interest in basic political and cultural issues and in his fundamental concern for the preservation of individual freedom and creativity. At heart Innis was a moralist whose hatred of oppressive social institutions led him to examine them from many angles. It is a fascinating odyssey. Every reader will be refreshed and enriched by sharing Innis's life-long intellectual adventure.

To "look good" and to "be good" have traditionally been considered two very different notions. Indeed, philosophers have seen aesthetic and ethical values as fundamentally separate. Now, at the crossroads of a new wave of aesthetic theory, Marcia Muelder Eaton introduces this groundbreaking work, in which a bold new concept of merit where being good and looking good are integrated into one.