Aesthetics is the philosophy of the beautiful; the name given to the branch of philosophy or of science which is concerned with that class of emotions, or with those attributes, real or apparent, of objects generally comprehended under the term beauty, and other related expressions. The term aesthetics first received this application from Baumgarten (1714-1762), a German philosopher, who was the first modern writer to treat systematically on the subject, though the beautiful had received attention at the hands of philosophers from early times. Socrates, according to Xenophon, regarded the beautiful as coincident with the good, and both as resolvable into the useful. Plato, in accordance with his idealistic theory, held the existence of an absolute beauty, which is the ground of beauty in all things. He also asserted the intimate union of the good, the beautiful, and the true.
Aristotle treated of the subject in much more detail than Plato, but chiefly from the scientific or critical point of view. In his treatises on Poetry and Rhetoric he lays down a theory of art, and establishes principles of beauty. His philosophical views were in many respects opposed to those of Plato. He does not admit an absolute conception of the beautiful; but he distinguishes beauty from the good, the useful, the fit, and the necessary. He resolves beauty into certain elements, as order, symmetry, definiteness. A distinction of beauty, according to him, is the absence of lust or desire in the pleasure it excites. Beauty has no utilitarian or ethical object; the aim of art is merely to give immediate pleasure; its essence is imitation. Plotinus agrees with Plato, and disagrees with Aristotle, in holding that beauty may subsist in single and simple objects, and consequently in restoring the absolute conception of beauty. He differs from Plato and Aristotle in raising art above nature.
Baumgarten's treatment of aesthetics is essentially Platonic. He made the division of philosophy into logic, ethics, and aesthetics; the first dealing with knowledge, the second with action (will and desire), the third with beauty. He limits aesthetics to the conceptions derived from the senses, and makes them consist in confused or obscured conceptions, in contradistinction to logical knowledge, which consists in clear conceptions. Kant defines beauty in reference to his four categories, quantity, quality, relation, and modality. In accordance with the subjective character of his system he denies an absolute conception of beauty, but his detailed treatment of the subject is inconsistent with the denial. Thus he attributes a beauty to single colours and tones, not on any plea of complexity, but on the ground of purity. He holds also that the highest meaning of beauty is to symbolize moral good, and arbitrarily attaches moral characters to the seven primary colours. The value of art is mediate, and the beauty of art is inferior to that of nature.
The treatment of beauty in the systems of Schelling and Hegel could with difficulty be made comprehensible without a detailed reference to the principles of these remarkable speculations. English writers on beauty are numerous, but they rarely ascend to the heights of German speculation. Shaftesbury adopted the notion that beauty is perceived by a special internal sense; in which he was followed by Hutcheson, who held that beauty existed only in the perceiving mind, and not in the object. Numerous English writers, among whom the principal are Alison and Jeffrey, have supported the theory that the source of beauty is to be found in association - a theory analogous to that which places morality in sympathy. The ability of its supporters gave this view a temporary popularity, but its baselessness has been effectively exposed by successive critics. Dugald Stewart attempted to show that there is no common quality in the beautiful beyond that of producing a certain refined pleasure; and Bain agrees with this criticism, but endeavours to restrict the beautiful within a group of emotions chiefly excited by association or combination of simpler elementary feelings. HerbertSpencer has a theory of beauty which is subservient to the theory of evolution. He makes beauty consist in the play of the higher powers of perception and emotion, denned as an activity not directly subservient to any processes conducive to life, but being gratifications sought for themselves alone. He classifies aesthetic pleasures according to the complexity of the emotions excited, or the number of powers duly exercised; and he attributes the depth and apparent vagueness of musical emotions to associations with vocal tones built up during vast ages. Among numerous writers who have made valuable contributions to the scientific discussion of aesthetics may be mentioned Winckelmann, Lessing, Bichter, the Schlegels, Gervinus, Helmholtz, and Kuskin. Research Aesthetics
Agnostics is a modern term applied to those who disclaim any knowledge of God or of the origin of the universe, holding that the mind of man is limited to a knowledge of phenomena and of what is relative, and that, therefore, the infinite, the absolute, and the unconditioned being beyond all experience, are consequently beyond its range. Research Agnostics
Anthropomorphism is the representation or conception of a deity under a human form, or with human attributes and affections. Anthropomorphism is founded in the natural inaptitude of the humanmind for conceiving spiritual things except through sensuous images, and in its consequent tendency to accept such expressions as those of Scripture when it speaks of the eye, the ear, and the hand of God, of his seeing and hearing, of his remembering and forgetting, of his making man in his own image, etc, in a too literal sense. The term is also applied to that doctrine which attributes to animals mental faculties of the same nature as those of man, though much lower in degree: strictly called biological anthropomorphism, to distinguish it from anthropomorphism proper, or theological anthropomorphism. Research Anthropomorphism
An original study into the science of attraction among the English.
A young person on a Friday night dresses up and goes to town seeking a mate. They would argue that their choice of clothes and presentation are conscious. Decisions made in the light of current fashion trends and their own perception of what they look good in. In fact, the choices have already been made by nature. Biological programming by nature steers that young person as surely as the winds and tides steer a ship without a rudder. To understand these unconscious motivations one must review the role of humans as animals. All animals are programmed with the primary intention of helping the species to survive long-term. Long term survival of any species is accomplished through it's adaptation and development. A species adapts from one generation to the next through the mixing of genes. Breeding between many different partners. Nature programs all animals to encourage the combination of genes which are most likely to assist the species. Strong animals breed together and restrict the breeding of weaker animals. Creative and perceptive, but weak individuals covertly breed.
In this way both strength, and creativity are passed on. The notion of 'the survival of the fittest' is quite untrue. Speed, strength and mental ability all assist survival. Human animals are no different in their programming to any other species. They are as much victims to the primary directive of species survival as are the amoeba, the ant and the elephant. When two animals, be they human or otherwise, breed the parents pass on to the offspring characteristics from themselves. The offspring is then a mixture of characteristics from the parents. Human animals have an insatiable desire to pass on their characteristics. It is programmed into them just as it is with all animals. Certainly the human ability to think and to rationalise gives rise to conflicts between this animal desire and social acceptability, but the urge remains none-the-less.
To examine how the desire to satisfy this primary directive motivates humans in perhaps everything they do one must first review the basic roles of the sexes. The female human, like all female mammals is fertilised by the male and carries the young inside herself for a while before giving birth. Human' s give birth prematurely, as do all advanced animals. If the human mother was to carry her offspring until such time as it was capable of self sufficiency her gestation period would be in the region of twelve years, rather than nine months. Quite impossible, so the young is born early and dependant upon the mother, for she produces milk, for support. In a primitive society, a nursing mother is incapable of supporting her offspring and gathering food and shelter for herself. The human mother, like most other animals relies upon the support of a partner - usually the male father of the offspring - who will collect food, shelter and provide protection against predators. The two roles are quite clearly defined by nature: The female nurtures the offspring. The male provides for the female during the nurturing period With civilisation, the roles
become confused. A male may nurture the offspring once it has been born while the female support him. Two males or females may acquire an offspring and live together. But the basic situation is the same; two adults co-operating for the benefit of producing new offspring for the species. Gregarious co-operation with family units supporting single parents may also appear. But even in these circumstances responsibility for an offspring will be taken by one or two adults. Realising these basic roles of the two sexes one can see what each looks for in the other as a partner.
The female when seeking a male partner looks for the following characteristics: 1) Desirability by other females. This ensures that resultant offspring will also attractive and will have the maximum chance of spawning.
2) Fidelity. To ensure the maximum purity of the offspring.
3) Steadfastness. This ensures that the male will support her during the gestation period and while the offspring is dependant upon her. Otherwise, she and the offspring may not survive.
4) Mental ability. Mental ability is important to assist the species to develop.
5) Strength. Physical strength is necessary for the survival of both the offspring and the species.
6) Social Status. In an advanced society this may be realised as wealth. A perceived high social status implies success, which in turn inspires confidence in the off spring' s chances of survival.
The male human seeks the following from a female mate:
1) Desirability by other males. This ensures that resultant offspring will also attractive and will have the maximum chance of spawning.
2) Fidelity. To ensure the maximum purity of the offspring.
3) Steadfastness. This ensures that the female will provide and nourish the offspring ensuring its survival.
4) Mental ability. Mental ability is important to assist the species to develop.
5) Strength. Physical strength is necessary for the survival of both the offspring and the species.
Despite the desire for fidelity in our partner, mankind has also been programmed to spread our genes as far and wide as possible. This programming is responsible for the phases humans go through with our desires at times for 'older' and 'younger' partners, and also for ' exotic' or foreign partners. The problem of inbreeding has been taken care of with our variance in what humans find desirable. If all humans found the same attributes attractive in a person, the scope of reproduction would be severely limited. However, by programming humans to find different attributes more or less attractive, nature ensures a good spread of reproduction. Personality takes a part. Our programming to benefit the species leads one to resist personalities with attributes which do not consider beneficial to the species, and to bias towards personalities with attributes which are found beneficial. As with all animals, humans have a problem with finding a mate. Potential mates must be satisfied with our desirability. And while this can be circumscribed through force and deceit (rape or plying the mate with alcohol or drugs to numb the mind), generally humans preen and parade themselves as other animals do.
Humans embarrass attractiveness through covering our bodies with perfumes, clothes and paint. Males will appear successful through driving a suitable vehicle, or wearing suitable clothes. Suitable being items which trigger the notion of success in the potential mate's mind. The female human, being on the whole passive in the mate selection process, will display herself in front of potential mates to attract attention. She implies receptability through the display and emphasis of her erogenous regions. Homosexuality: While the divisions between the male and female sexes in humans is clearly defined biologically, psychologically the male and female sexes are confused, blended and fused. The advancement of the humananimal has been a partial result of the blending of psychological characteristics of parents in their offspring. Thus, all humans posses male and female characteristics in varying degrees, forming a shaded psyche rather than the clearly defined male/female roles
of less complex organisms. This may account for the comparatively large number of human homosexuals compared to other animals, and indeed observation and interviews with homosexual men over many years has led to the belief that male homosexuals are essentially of the male physical sex, but female mental sex, consisting of a much higher proportion of female psychological attributes than traditional men. Research Biological Programming In Human Sexual Relationships
A cause is that which produces an effect; that from which anything proceeds and without which it would not exist. In the system of Aristotle the word rendered by cause and its equivalents in modern language has a more extensive signification. He divides causes into four kinds: efficient, formal, material, and final. The efficient or first cause is the force or agency by which a result is produced; the formal, the means or instrument by which it is produced; the material, the substance from which it is produced; the final, the purpose or end for which it is produced. In a general sense the term is used for the reason or motive that urges, moves, or impels the mind to act or decide.
Common Sense is the philosophy of the so-called Scotch school of philosophy founded by Thomas Reid in the 18th century, who aimed to establish a series of fundamental truths indisputable as primitive facts of consciousness. He taught that the general consent of mankind as to the existence of an external world, as to the difference between substance and qualities, between thought and the mind that thinks, ie sufficient to establish the reality of a permanent world apart from ourselves; and he maintains that sensations are not the objects of our perception, but signs which introduce us to the knowledge of real objects. Research Common Sense
In metaphysics, conceptualism is a doctrine in some sense intermediate between realism and nominalism. Conceptualism assigns to universals an existence which may be called logical or psychological, that is, independent of single objects, but dependent upon the mind of the thinking subject, in which they are as notions or conceptions. Research Conceptualism
In philosophy, Conditioned and Unconditioned are terms which were introduced by Sir William Hamilton. The Unconditioned is regarded by Sir William Hamilton as a genus including two species: the Infinite, or the unconditionally unlimited, and the Absolute, or the unconditionally limited; and the thesis which he maintains and expounds, and which forms one of the leading doctrines of his philosophical system, is that the Unconditioned, as thus explained, is entirely unthinkable. The mind is confined, in point of knowledge though not of faith, to the limited and conditioned - the Conditioned being the mean between two unconditionates, mutually exclusive and equally inconceivable, but of which, on the principles of contradiction and excluded middle, one must be admitted as necessary. Thus infinite space is inconceivable by us, while at the same time it is equally impossible to us to conceive of space as finite; yet one of these must be admitted necessary, and our conception is in some sense a mean between the inconceivables. The doctrine was applied by Mansel to determine the limits of religious thought. Research Conditioned
In English law, copyhold was a tenure of land by copy from the court rolls belonging to a manor. Copyhold property cannot be now created, for the foundation on which it rests is, that the property has been possessed time out of mind, by copy of courtroll, and that the tenements are within the manor. In 1858 parliament passed a law which enables either the lord or tenant of any copyhold lands to compel enfranchisement of the land and convert it into freehold, either in consideration of a fixed sum or of an annual rent. Research Copyhold
Death is that state of a being, animal or vegetable, but more particularly of an animal, in which there is a total and permanent cessation of all the vital functions, when the organs have not only ceased to act, but have lost the susceptibility of renewed action. Death takes place either from the natural decay of the organism, as in old age, or from derangements or lesions of the vital organs caused by disease or injury. The signs of actual death in a human being are the cessation of breathing and the beating of the heart; insensibility of the eye to light, pallor of the body, complete muscular relaxation, succeeded by a statue-like stiffness or rigidity which lasts from one to nine days; and decomposition, which begins to take place after the rigidity has yielded, beginning first in the lower portion of the body and gradually extending to the chest and face. What becomes of the mind or thinking principle, in man or animal, after death, is a matter of philosophical conjecture or religious faith. Research Death
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Abbreviations
Research Aesthetics
