Followers

Friday, February 17, 2023

Beauty as the Good

Bellinzona, Switzerland is a place of extraordinary beauty.


Alice C. Linsley

What follows is a general consideration of beauty as the Good. The topic is addressed from different cultural perspectives and time periods. Doubtless, the reader will decide whether the concept of “beauty as the Good” is important, substantial, and valuable. Richard Hooker, a bright light of the English Renaissance, holds our human reasoning in high regard. He wrote, "Of things created, the noblest and most resembling God, are creatures indued with the admirable guifte of understanding." (The Dublin Fragments; V: The creation and governance of the world not yet considered as being evill. And touching the first beginning of evill in the World.) It is hoped that the reader will employ that admirable gift.

Is beauty simply a physical attribute? Or is there a spiritual dimension to beauty that is perceived as good? Can the arts: poetry, painting, sculpture, etc. fully capture the essence of beauty? 

Around 600 B.C., the Greek poet Sappho asserted that “what is beautiful is good” but Plato argued that poetry is inferior to Beauty as a Form. The German poet Friedrich Schiller (1759-1805) wrote that “physical beauty is the sign of an interior beauty, a spiritual and moral beauty.” Yet as history proves many physically attractive people have shown themselves to be quite evil.

When Plato speaks of beauty, he is not referring to that which is physically appealing or attractive. He is speaking of an Ideal or a Form. The Form is eternal and unchanging. Therefore, beauty is not subjective or dependent upon cultural norms. It is something other, and a testimony to eternal realities.

Plato conceives of rational inquiry into the truth and the good as superior to the arts. Sculpture and poetry are good in a much as they have the potential to point to eternal realities. Plato encourages consideration of beautiful things because such contemplation can point to the soul’s eternal nature, a very Greek concept. For Plato, there is pleasure in such contemplation of the eternal.

The Hebrew mindset also finds pleasure in the contemplation of beauty. In the Hebrew Scriptures beauty is equated with glory, purity, honor, and pleasantness. In the Bible, beauty has a direct reference to God. The Hebrew delight in the “beauty of holiness”.

Clearly, there is a cultural difference between the Greek and the Hebrew understandings of beauty. For the Greek, beauty is the preoccupation of the soul. For the Hebrew, beauty is righteousness. Both conceptions are well defined within their immediate cultural contexts. Both generally agree that beauty has certain qualities: balance, symmetry, harmony, luminosity, etc.; qualities which are also ascribed to Goodness.

Christian theology contributes to this discussion by asserting that all truth is God's truth; all goodness is God's goodness, and all beauty is God's beauty. In this view, truth, goodness, and beauty have God as the point of reference. This cannot be proven by empirical observation. Further, there is the danger of slipping into pantheism or panentheism. 

For the modern person there is no aesthetic value in the soul or in righteousness. Instead, aesthetic value is linked to what gives the individual pleasure or satisfaction and therefore is highly subjective. It becomes freedom from moral constraints and duty, as Friedrich Schiller claimed. Or in the thinking of Arthur Schopenhauer (1788-1860) the value lays in art as an instrument for improvement of the self or society.

Sunday, February 5, 2023

A First Look at Aesthetics

 


Dr. Alice C. Linsley

This is the first in a series on Aesthetics, the branch of philosophy that deals with the principles of beauty and artistic taste. It necessarily touches on Truth also. "Beauty is an effect of Truth that manifests when the object closer to the Truth is perceived by the subject." This is why Aesthetics cannot be set apart from ethics.

Beauty is recognized where one is closer to Truth. Thus, Truth is fundamental and beyond subject-object duality. This approaches Plato's understanding of beauty as transcendent eternal Forms. In Plato's philosophy beauty is not about art or nature. Were we to ask Plato: what is beauty? he would answer: “Forms are beautiful, the perfect being is beautiful, and among these forms, the form of Good is the most beautiful.” 

For the Ancient Greeks, beauty was not a matter of personal taste. According to Aristotle, beauty could be measured. Literally. “The chief forms of beauty are order and symmetry and definiteness, which the mathematical sciences demonstrate in a special degree,” he says in Metaphysics.

An expert on Greek and Roman art, Dr. Dietrich von Bothmer (1918-2009) explained, "Beauty was considered an excellence, like honesty or bravery. Physical beauty was important, but it had to be coupled with goodness of spirit as well."

The Neo-Platonist, Plotinus, insisted that beauty inspires an enquiry into its own source (ontology), and that this world is beautiful because it reflects the beauty of a supreme, undivided, transcendent "One". This One "is prior to all existents" and identified with the concept of Good and the principle of Beauty.

Plotinus has influenced those whose discontent with things as they are has led them to seek the realities behind the appearances of the senses. One of those persons is the German philosopher Arthur Schopenhauer (1788-1860).

Schopenhauer believed that art and aesthetic experience provide escape from an otherwise miserable existence, and that these allow one to attain greater objectivity than science or empirical knowledge. The more a person's mind is concerned with the world as representation, the less it feels the suffering of the world as will. Schopenhauer analyzed art from its effects, both on the personality of the artist, and the personality of the viewer.

When it comes beauty, either as Truth or as an antidote to misery, it is difficult to escape the impression that discernment of beauty is highly subjective. The Irish poet, Oscar Wilde, wrote, "Beauty has as many meanings as man has moods. Beauty is the symbol of symbols. Beauty reveals everything, because it expresses nothing. When it shows us itself, it shows us the whole fiery-coloured world."

In this series on Aesthetics, we will consider three topics:

2. Symbols of Beauty
3. Beauty as therapy

Tuesday, January 10, 2023

Turkiye Attacks Christians, Yazidis, and Kurds

 


Zeynab Serekaniye’s grave is seen in Tal Tamr, Syria on Sept. 4 after she was killed by a Turkish drone strike. Her mother placed a bride’s veil on the grave, saying: “I did not imagine that I would bury my daughter with her unfulfilled dreams. I wanted my daughter to wear this veil at her wedding, not to bury her underground.” SOLIN MUHAMMED AMIN FOR FOREIGN POLICY


Many in the West heard of the severe atrocities the jihadists of the Islamic State in Iraq and Syria (ISIS) committed against the religious minorities of the Fertile Crescent, especially Christians and Yazidis. Several Western governments later classified these atrocities—which included massacres, crucifixion, torture, and sex slavery—as genocides.

Today, however, few are unaware that these same genocidal atrocities have resumed against the very same religious minorities who most suffered at the hands of ISIS in northern Syria—this time by another Muslim force with caliphal aspirations: Turkey, under the leadership of Recep Tayyip Erdo─čan.

Between November 20-25, 2022, Turkey launched 2,500 attacks—air, mortar, drone, artillery, etc.—several miles deep into Syria's northern border. Governed by the Autonomous Administration of North and East Syria (AANES), this also happens to be where most of the formerly persecuted religious minorities, Christians, Yazidis, and Kurds, live.