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Cambridge University Press (2002). James Grant, lecturer in philosophy, University of Oxford gives his fourth lecture in the Aesthetics series on Kant's Critique of Judgement. And the sides are, indeed, many. Even in the Analytic, however, Chaouli suggests, we get hints of Kant's commitment to the creativity of aesthetic experience. I am not sure, however, that we can or should distance Kant's account of genius from the form of freedom that involves concept-guided choice. In Chapter 6, Chaouli aligns this new kind of sense with what Kant calls 'aesthetic ideas', where these are imaginative ideas that are animated by spirit, outstrip concepts, and are expressed in the material configuration of a work of art. Is the idea that there is a distinctive kind of making at issue in interpretation, a making in which you are responding to an object that is already there and treating it as a further object of interpretation? More hostility still is garnered by his imperious-sounding claim that judgments of taste are 'universal' and 'necessary'. In this spirit, Chaouli offers a comprehensive interpretation of the third Critique that involves "wiping the dust off" Kant's seemingly outmoded concepts, "removing the malignancy" from his seemingly coercive claims, and finding a place for beauty and biology, nature and art (43). Over and above the general difficulty of Kant's language, many of the key terms around which Kant builds his theory of aesthetic experience, like 'beauty', 'taste', and 'pleasure', can seem outdated. To lighten the toil of penetrating throughthe wilderness of Kant’s long sentences, the Englishstudent has now many aids, which those whobegan their studies fifteen or twenty years ago didnot enjoy. Kant’s Observations on the Beautiful and the Sublime was published in 1764, when he was 40 years old. Copy and paste this HTML snippet to embed the audio or video on your site: Aesthetics and Philosophy of Art lectures, Creative Commons Attribution-Non-Commercial-Share Alike 2.0 UK: England & Wales; http://creativecommons.org/licenses/by-nc-sa/2.0/uk/. Still other criticisms have been posed in relation to broader issues in the third Critique, like why Kant sees fit to combine an analysis of beauty with biology and how this could possibly help bridge the 'great chasm' between nature and freedom. Kant’s Critique of Judgement is the third and final part of his series of Critiques, which began with Critique of Pure Reason and continued with Critique of Practical Reason. The second question I have concerning Chaouli's analysis of aesthetic experience is how exactly he thinks the making at issue in aesthetic experience relates to the making at issue in artistic production for Kant. In order to defend this position, Chaouli advocates for a progressive reading of Kant's theory of aesthetic experience as something that he develops throughout the first half of the third Critique. Critique of Judgement was published in 1790 and is divided into two parts, the Critique of Aesthetic Judgement and the Critique of Teleological Judgement. That portion of the Object which is based on the understanding of an object constitutes the objective aspect of an object of sense. To this end, in his analysis of Kant's account of disinterested pleasure in the First Moment of Taste in Chapter 1, Chaouli argues that, for Kant, the pleasure we feel in the beautiful is one that does not involve passive contemplation, but rather an activity of making. In Chapter 5, Chaouli explores the challenges of attempting to unpack the freedom of genius, especially in light of Kant's typically negative characterization of it as something that "cannot be produced by following any rules" and that is "unsought and unintentional" (KU 5:317-18). As noted above, one of Chaouli's central claims is that Kant presents a unified account of the percipient's experience of beauty and the artist's creation of works of art. The Critique Of Judgement: (containing Kant's "Critique of Aesthetic Judgement" and "Critique of Teleological Judgement"): 'Critique of Aesthetic Judgement', 'Critique of Teleological Judgement' by Kant, Immanuel and a great selection of related books, art … Michel Chaouli, Thinking with Kant's Critique of Judgment, Harvard University Press, 2017, 312pp., $45.00 (hbk), ISBN 9780674971363. Moreover earlier in §49 Kant indicates that the concept that is expressed through an aesthetic idea is not the concept 'this artwork', but rather, as Chaouli seems to acknowledge in Chapter 6, intellectual concepts, e.g., the rational concept 'eternity' or the empirical concept 'love' (KU 5:314-15). He discusses the objectivity of taste, aesthetic disinterestedness, the relation of art and nature, the role of imagination, genius and originality, the limits of Over 4000 free audio and video lectures, seminars and teaching resources from Oxford University. It predates the Critique of Practical Reason by 22 years, and the Critique of Judgment by 24 years. in a line of thought that he can never fully develop" (83, quoting KU 5:300). The final question I want to raise concerns Chaouli's interpretation of Kant's account of the freedom and intentionality of genius as something that swings free from concepts. So does Chaouli then think that the aesthetic experience of beauty in nature and art involves a making other than the kind involved in making a work of art? However, it is not clear to me that this is the case. ... covering Plato, Aristotle, David Hume, and Immanuel Kant. On Chaouli's reading, the freedom involved in genius is not the freedom Kant describes in §43 as the "capacity for choice," i.e., the capacity for acting in accordance with concepts as 'ends' that we set through reason (KU 5:303, see 123). Before turning to the content of Chaouli's interpretation, a note on his style. And the sides are, indeed, many. [2] See Guyer (2005) for a discussion of the multi-cognitive interpretation of free play, as well as the competing pre-cognitive and meta-cognitive interpretations of it. Although Chaouli takes this analysis to elucidate the making at issue in artistic production, he thinks it at the same time clarifies Kant's theory of aesthetic experience. That essay, devoted partly to the topic of aesthetics and partly to other topics – such as moral psychology and anthropology – pre-dates the Critique of Pure Reason by 15 years. Over 4000 free audio and video lectures, seminars and teaching resources from Oxford University. To be sure, Kant does not here claim that genius is, therefore, guided by external rules; however, he does indicate that the artist is guided by some concept of what she intends to explore in her work of art and that an aesthetic idea is an imaginative way of presenting that concept. Chaouli concentrates, in particular, on Kant's description of a person who, having turned away from society and toward nature, experiences "ecstasy [Wollust] . In defending this view, he lays emphasis on Kant's claim that the pleasure we feel in the beautiful involves the exercise of a "freedom to make for ourselves an object of pleasure out of something," and he argues that this is a freedom that is expressed through the 'creative' and 'poetic' use of the productive imagination (13, quoting KU 5:210). The fact that he suggests Kant 'belatedly' introduces interpretation in §42 suggests that it is not already part of Kant's account of free play in the Analytic. The first part of the series focuses on some of the most important writings on art and beauty in the Western philosophical tradition, covering Plato, Aristotle, David Hume, and Immanuel Kant. In broad outline, Kant sets about examining our faculty of judgment, which leads him down a number of divergent paths. The Critique of Pure Reason, which determines the limits of theoretical cognition for the human mind, is the foundation of Kant's mature philosophical thought, and the ideal approach to his philosophy would, I suppose, begin with the Critique of Pure Reason and work forward systematically. In Part III ("Nature"), Chaouli addresses topics concerning Kant's theory of the teleological judgment of organisms in the second half of the third Critique. 'beauty has purport and significance only for human beings, for beings at once animal and rational' In the Critique of Judgement (1790) Kant offers a penetrating analysis of our experience of the beautiful and the sublime, discussing the objectivity of taste, aesthetic disinterestedness, the relation of art and nature, the role of imagination, genius and originality, the limits of representation and the connection between …

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