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By Guttorm Fløistad (auth.), Guttorm Fløistad (eds.)

The current quantity is a continuation of the sequence Contemporary Philosophy (International Institute of Philosophy). As with the sooner volumes within the sequence, the current chronicles purport to provide a survey of important traits in modern philosophy.

This quantity on Aesthetics, containing nineteen surveys, indicates the diversity of techniques to Aesthetics in numerous cultures. The shut connection among aesthetics and faith and among aesthetics and ethics is emphasised in different contributions.

The chronicles are normally written in English, French and German. within the current quantity ten surveys are written in English, 8 in French and one in German. The bibliographical references, with a few exceptions, persist with the trend brought in prior volumes. The bibliographies themselves often stick to on the finish of every chronicle prepared in alphabetical order. The bibliographies are chosen and organized via the authors themselves.

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The criticism may not have the theoretical foundation like that of the Frankfurter school. It has, however, an equally justified foundation in the defence of the author’s own culture. There is a clear difference in the type of criticism between Western and Asian, Arab, and African chronicles. The former are for the most part describing the growing social isolation and corruption in the Western communities. Their epistemological approach to aesthetics, however, hardly allows the authors to look into the causes of the destructive processes.

Secondly: That aesthetics serves as a basis for social criticism is in our time well known from the Frankfurter school. Max Horkheimer and Theodor Adorno introduced the notion of culture industry. Cultural expressions had gradually become a part of the free capitalist movement, irrespective of the fact that most cultural expressions were deeply rooted in local, national and continental traditions. Horkheimer and Adorno and the other members of the School (Walter Benjamin, Jürgen Habermas, and others) worked from a Marxist-Hegelian perspective.

There is no relationship between an end and its means in them. When scholars’ attitude to their research works for the purpose of attaining the truth itself and for the sake of nothing, it can be called aesthetic. Chogyu is obviously against utilitarian attitudes that always seek gains and profits, evaluating purified mind with no regard to selfinterest. Love affairs, artistic and poetic creations are among the most beautiful in the aesthetic life. Self-supporting students or ascetic monks are referred to as happy in that they aspire after things other than wealth, power, and fame.

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