Santayana on Aesthetics. Santayana was one of the first to teach aesthetics at an American university (the1892-93 course at Harvard, The Sense of Beauty being one of the results). He devoted three books and many papers and chapters on aesthetic themes, yet all his studies served him to create his own position (to be described in Santayana Guide’s Part 10: Aesthetics, Arts, and Literary Figures). His views on aesthetics, as on philosophy in general, stem from his own elaborated system of thought that combines the elements of naturalism, individualism, pragmatism, and Platonism. It is predominantly by means of the categories of his own aesthetics that he provides us with his interpretations in this field as well as on the arts, aesthetic perception, work of art, criticism, on many artists and philosophies of art. Hence, it is difficult to separate Santayana’s views on aesthetics from looking at aesthetics from his own perspective. Interestingly, Santayana was specific on having adumbrated, at least thematically, most of his plots before he developed them in his numerous publications (cf. Ahmore 1966, 25). His thoughts and ideas were implemented also in his own art, which is poetry, literature (he wrote two best-sellers), and criticism.
On Aesthetics and Politics
I claim, that we deal with the political (and politics: a stricter division of these terms seems to me merely academic) when some people, in the name of a given worldview, (try to) impose, dictate, promote, and/or persuade—with different scale of intensification—values, norms, and ways of thinking upon other people. Most effectively, this imposition (and dictation, promotion, and/or persuasion) takes place by means of the institutionalized forms of socio-political life: the cultural policy, the education system, the mass media, religion, moralities, the policies practiced by particular governments, and many others, and this does not take place exclusively in democratic countries. Most probably any socio-political system, be it democratic or theocratic, old or modern, Western or Eastern must philosophically justify—by its most vocal institutions, authority figures, and specific agendas—its basic axiological assumptions about what is good, true, and beautiful, if we want to use the vocabulary of classic thought in this case. In this way, we deal with different types of impositions, the dictation, the promotion, and/or the persuasion of a given way, or ways, of thinking upon others, as regards ethics, public affairs, the role of the individual in social life, liberties, and a great variety of other problems. [Read more…]
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