Lecture
The features of art that distinguish it from other forms of consciousness are the holistic being of spiritual experience in the dialectic of the particular and the universal, natural and individually-unique, subjective, ructive and objective, logical and sensual. Such is the dialectic of relations in artistic formation due to the specificity of art as a way of being. spiritual experience: a relation that is not alienated from an object and a way of experiencing its being. Let us name several aspects that form the originality of art as a type of spiritual experience. a First, the creation of images that most correspond to the essence of the spirit: integrity and a certain vitality in itself; Secondly, the perfection of images (individual images and works as a whole) is the most convincing and objective evidence of the perfection of the spirit. Indeed, it manifests itself as and perfect mastery of the images and perfection of the content of the image. Thirdly, the art consolidates the universal spiritual experience of the community in the figurative speech, giving it individualized manifestations of body music, i.e. Fourthly, artistic phenomena — their individual uniqueness with the universality of the idea by which they are organized into expressive integrity — forms the uniqueness of the spiritual world of the subject of perception. It manifests itself as the ability to see the beauty of the artistic work, to live it, being filled with spiritual enjoyment and, therefore, to realize art as a necessary source of constant creative communication.
The need to turn to art to nourish feelings is the basis of a feeling of fullness and wealth of life. That is why experiencing artistic reality is a necessary condition for turning to your own spiritual world from the world for creative self-production Voltaire, describing the ability called attitude, determined by the qualities of the subject, writes: "It’s not enough to see and to understand the beauty of the work, he needs to feel this beauty, to be moved And he has a little vague feeling, inexpressive sound, he needs Odimo understand all shades; nothing escapes instant recognition \ "[1, p. 268] On the one hand, the substantial fullness of images that embody the universal in the experience of an indifferent attitude to the world, forms the ability of consciousness through a separate to identify the universal and experience its value. In addition, unique in the vitality of each artistic image forms the human spirit in its uniqueness. It is important to note that the individualization of the spirit, the formation of a unique personality is not so related to individualization in the history of mankind. No other types of experience contain in themselves the fullness of the dialectical connection of individual and universal unity, comprehending and experiencing a relationship to the subject of non-indifference, the unity of free interaction with the subject, caused non-indifference, and at the same time actually present in the life of the subject We empathize with the heroes of art and are so effectively present in their life's fates that the real world with everyday life For us, the course of its events is less real than the world of the artistic image in their ideal vitality in the space of a work of art. This is important, because in the European culture of the rational era, art is beginning to be interpreted not as a type of spiritual experience that is valuable in itself, but as forms, which, like mythology, fade into the background in comparison with philosophy as a new synthesis of the sensual and logical principles of the particular spirit, such saw the fate of Hegel’s art as a fraction of the Hegel’s mystery.
The philosopher connected the grounds for the loss of value as an experience as an art to the fact that art is the embodiment in a concrete sensual form of absolute spirit as an ideal. At the same time, natural immediacy is only an e sign of the idea itself so enlightened to express it in a creatively incarnating spirit that “this form doesn’t indicate anything other than an idea — a form of beauty \” [2, p. 383]. As Hegel notes, the most appropriate expression of an absolute idea is not art, but philosophy, towering over immediate sensual definiteness of being an idea. As Ilyenkov correctly pointed out that Hegel’s oppositional ideas are once every day in the historical short life of art, the latter is a valuable type of spiritual experience and cannot be replaced by any other of its forms. Logical theoretical intelligence and productive imagination governing the principle of race (that is, art) cannot be regarded as the highest and lowest in the place of the place of the phenomenology of the spirit \ "These are two independent, equal forms of consciousness. None of them is imperfect, \" inadequate \ "mine On the other \ "[7, p 327] Regarding objective reality as a general subject of reflection, each of these areas reflects its aspects of objective truth. Moreover, with all their sovereignty relative to each other, the world of images of art and the sphere of concepts (science) reflect the truth each by its own means: the world of science, finally, similar, so to speak, \ "isomorphic \" of the world of artistic images, so bi biowiti, "isomorphic" to our artistic characters.
In the history of development, art is defined relative to its subject. It is the realization by man (humankind) of himself, his inner world, the degree of perfection is formed and revealed through the character and content of relations with the world around him and the world in him various aspects are displayed in various art forms, its genre richness, in the content of each work of art, revealing a greater or lesser perfection and inner conviction, the intrinsic value of the content of spiritual experience. It also manifests itself as a universal type of creating and preserving the value of the human spiritual world in the universality of its essence (species), and as an individual manifestation of the uniqueness of universal experience in the world of a separate subjectivity. It can be argued that the unique capabilities of the \ "People on \" are most fully revealed through art as an activity whose goal is the manifestation of the fullness of human vitality in its intrinsic value Art can be taught as an activity, but not as creativity. This is the result of the uniqueness of the phenomenon. and, the uniqueness of the personality, is revealed through peculiar manifestations of the vitality of the spirit. Their specificity is determined by the language of the particular art form, by associativity forming links into the internal logic of unfolding the content of the work and determine the specificity of its figurativeness and figurativeness.
Spirit testifies its capabilities by the level of ability to organize itself as a subject of indifference and to reveal its attitude towards it in expressive artistic language.
The essence of the artistic and formative activity is dual. First, providing the ideal image to the real world, that is, creating the ideal reality as the most adequate for the life of the spirit. Second, providing the spirit with a real way of life - materializing it in the images. Its ideal life is characterized by the internal logic of deployment, due to the qualities of the subject of indifference and experience of the subject towards them, objectivized by their spiritual performance in creative and formative skills. Perfection while on several levels: the spiritual world or the subjects of perfection relations in the framework of the ideal product of a space, or as perfection in the methods of rendering images in themselves expressive vitality, including taking into account the negative ideas that organize these proyavlenieiyavi.
Let us note one more qualitative feature of art: it is inherent in individual certainty of the content of spiritual experience. Unlike practical skills, artistic experience can only be conveyed as formal and skill, but spiritual experience cannot be transferred. At the same time, the individualization of the human personality occurs on its basis. in the ability to artistic form rmuvannya, which is defined as the image of the "divine" skills of E. Cassirer, analyzing the objectification of types of activities STI and their exclusion from the immediate reality in the images of the gods in the form of an image of the divine skills, identifies as the highest of them is art-forming ability of art embodies the uniqueness of the experience as a phenomenon essential definition of the world lichnostivіtu osobistostі.
Sometimes the reasons for the individualization of spiritual experience are seen in the phenomenon of the division of labor. Indeed, it individualizes a person’s attitude to the world, reflected in the consequences of formative skills. At the same time, individualization can not be associated only with practical skills and knowledge, since they are based on a rational attitude to the world. on the deepening of knowledge and improvement of formuuchy skills. However, the spiritual factor in the form of jointly produced and fixed in the mental structures of man the wearing of the world acquired in the historical development of mankind where it acquires the qualitative definitiveness, which appears as the individualization of the image of the public in the form of individual unique perfect way of life - art That kind of experience is self-valuable, because it is - the source and constipation ka formation of the spiritual world of unique human lichnostistostі.
The exchange of human worlds takes place in an art-forming activity - a condition for introducing the universal into individually-defined unique ways of its existence. That is why art is a special form of experience with its own peculiarities of becoming, manifesting and functioning in the experience of humanity. It explains a lot in fast (accelerated) growth not only practical, experienced knowledge and skills, but also in the formative capabilities of the spirit: the ability to manifest itself in the forms of unique perfection. So, aesthetic attitude that culminated in artistically perfect images that belong to the fundamental components of the world, is one of its main harakteristikahtik.
It should be noted that individualization of the experience of aesthetic relationships and its consolidation in artistic phenomena is a long historical process. Thus, already in ancient Greece, along with the affirmation of the cosmic character of the world, and therefore humanity as an integrity, the value of individual and unique experience begins to take shape attitude, objectifies itself in the uniqueness of artistic images (the image and the gods, personifying the uniqueness of skills, knowledge, etc.) for aesthetic certainty figurative language lawsuit services The phenomenon of going beyond the limits of established canons is due to the convincing individual vitality of images. They deepen the idea of the life of ideal entities embodied in sculptural, architectural, poetic, musical images.
The integrity of the attitude towards the world is inherent in cultures with a fairly high level of division of labor, and consequently, by the difference in practical experience, confirms the unalienedness of the images of perfection from the ideas about the value content of their experience.
The period of the formation of the first states is characterized by the active formation of ideal images of universal indifference. The content attitude shows itself not only by the scale of the formation, which requires effort in a huge number of people, but also by the certainty of image qualities that radiate strength and greatness. It encourages creation, that is, mobilizes knowledge and skills to consolidate the subject of an indifferent relation in the manifestations of its qualities most convincing to the senses. Thus, universality in art is affirmed. Yes at the level of an individual image, it affirms the idea of holistic vitality as real, as a desired goal and convincingly demonstrates the destructive consequences of disharmony for the spirit, confrontation in relations. The concept of integrity confirms what has been said, is concretized and begins to be interpreted as as something predetermined. This source of self-consciousness by the subject itself as a self-creating, self-forming force, experiencing an attitude to the world gives impetus to the understanding of its laws and the search for its nyoma place in it.
If we compare religious-mythological and secular experiences of a relationship, then the difference between them is already manifested in the way of displaying. The canonicity of images is characteristic of the first type of art, that is, the release of the lyge-mythological one. Thus, it shows the constancy of the image of perfection and the constancy of response to it. with the world and with itself, objectified in the \ "with the specific \" art, predetermines the wealth of creative manners, styles, trends, methods, methods, trends.
Let us ask ourselves the question: what is decisive in the aesthetic image of one and the second type of art? ensuring the constancy of the relationship, and consequently, in reality, the constancy and expectation of the secular relationship relationship is addressed to the knowing subject and sends it not only to the experience, but also to reflect on the relationship, which means their conscious choice. , not the stability of a relationship as a criterion of its value, but the activity of the subject of creating a relationship is a divisive person, which asserts him as a thinking person and experiencing a personality. A valuable achievement here is the unity of spiritual structures tour, is achieved by the unity of mind and feelings in relation to the object of caring.
The integrity of the image of the world for a long period of artistic development was fed by the energy of the community, the public experiencing the attitude towards it. The principle of the binding force of communication acts here, and the "truly is" world of the world takes care of the subjects' experience. The essential nature of relationships is that they define a way of seeing reality as a universal whole, there are connections that have an essential character, since they determine the morality of experience, the attitude in peace to light.
The integrity of the relationship, enshrined in the images of art, significantly deepens the level of aesthetic experience of society, revealing the essential and natural in it, because experiencing and evaluative attitude to objects of non-indifference fits into the objective ways of their manifestation is not their value, not about them, but they speak about themselves: they reveal their qualities in the \ "living \" functioning by perceiving and art, the subject gets the opportunity to realize the patterns of the relationship between the qualities of the subject of the image and the attitude of the artist ka nimittsya to them.
The spiritual experience of the aesthetic relationship, enshrined in the artistic and imaginative language of art, remains the main source of personal spiritual experience. It contributes to the formation of the aesthetic relationship between art. The main source of spiritual experience of the individual and society, acquired in a perfect way of communicating with perfect communication objects. melts in art by the synthesis of ideas of reason, rational knowledge, experiencing an attitude to the world, works of imagination, fantasy, intuition, So, art is one of the forms of spiritual experience, able to consolidate an aesthetically perfect attitude to the world as a self-valued type of experience, as a source of human spirituality.
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1. Define the concept of \ "art \", reveal its originality as a type of spiritual experience.
2 Determine the methodological basis of the analysis of art in the philosophers and Kant.
3. Analyze the concept of F. Schelling about the value of philosophy as a methodology for analyzing art.
4 Expand the place and value of artistic elements in the subject-practical formation.
5. Describe the relationship of the forming skills of the subject and the spiritual and creative nature of consciousness.
6 Discover the wealth of types of aesthetic formation and their importance in the spiritual self-becoming of humanity.
7. Give the differences of the subject-practical imagery and artistic image.
8. Give the differences of mythological imagery and artistic image of art.
9. Determine and justify the main purpose of artistic and creative activities.
10. Analyze the dialectic of the universal and individually unique in the sense of the artistic image.
11. Describe the origins of art.
12. Expand the symbolic nature of the figurative language of art and describe the historical process of its formation.
13. Analyze the features of art as a form of social consciousness.
14. Expand the qualitative signs of art as a type of spiritual experience.
15. Justify the spiritually-forming ability of art as a special type of spiritual experience.
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Aesthetics
Terms: Aesthetics