What follows is a guest post from Laura Di Summa, Assistant Professor of Philosophy at William Paterson University.
Black Mirror, the TV series created by enfant terrible Charlie Brooker, is often described as the quintessential embodiment of grim poststructuralist criticisms of the ideology. But this, I believe, is just one way of looking at it. One, if I may, that has little to do with how it actually looks. Continue reading
What follows is a guest post by Sean T. Murphy. Those who haven’t finished the series should beware of spoilers below!
“Almost nothing [showrunners David] Benioff and [D.B.] Weiss do will be enough to please (or appease) everyone.” So says critic Tim Goodman in a recent article in the Hollywood Reporter. It became clearer by the week just how great everyone’s expectations were for the final season of HBO’s Game of Thrones. Anyone taking a quick peak at Twitter following any episode this season could see fans breathing more fiery criticism, and wreaking more havoc on the show than Drogon did on King’s Landing. On the one hand, this is not surprising. After waiting two years for the series finale, there was no stopping the heights to which our expectations were ascending (although you would have thought that the lackluster seventh season would have tempered them a bit). And yet, after it became clear that episodes were not meeting those expectations, I found myself less angry at the show, and more intrigued by the viewers’ responses. And so I started to think about what was going on, and whether or not these great expectations were legitimate. I had to ask: What is, in fact, legitimate to expect of art? And where lies the flaw when a work of art fails to meet expectations? Is it in us, or the work?
What follows is a guest post by James Harold, Professor of Philosophy at Mount Holyoke College. Parts of this blog post draw from his article “The Value of Fictional Worlds (or, Why The Lord of the Rings is Worth Reading).”
Critics and fans approach certain works (like The Lord of the Rings or Star Wars) very differently. The critics evaluate these works on their own merits, considered as art objects in their own right, while fans consider in terms of their contribution to a larger world of play and creative exploration. While philosophers, like art critics, have spent a lot of time thinking about artworks, they have spent relatively little time thinking about this playful, participatory world, the world that is the focus of fan culture. Continue reading
Every year, the Costume Institute at the Metropolitan Museum of Art in New York City selects a theme around which to base its annual exhibition. And each year, that exhibition is kicked off with a huge fundraiser, the Met Gala. It has been called fashion’s biggest party of the year, drawing A-list celebrities and fashion personalities. Everyone attends, dressed for the exhibition’s theme. This year, that theme is camp.
A lot has been written about what camp is, and how we should understand it. But we thought it would be good to hear from scholars with interests in aesthetics and camp. Keep reading to learn more about the history of camp – including Susan Sontag’s important but perhaps overstated role, Old Hollywood, and queer and DIY cultures – as well as camp’s alternating seriousness and playfulness, and even a reading of Donald Trump as camp.
What follows is a guest post by philosopher Saul Fisher, on the recent tragedy of Notre-Dame Cathedral in Paris.
Alan Mozes, Seine/sibility #2, 2013, reproduced with permission of the artist
The burning of the roof and spire of the cathedral of Notre-Dame de Paris on April 15 was a moving and dramatic event, variously interpreted as architectural disaster, economic loss, flashpoint for myriad heritage issues, and moment of French national unity. The cathedral has endured since medieval times: construction began in 1163 CE, the towers were completed in 1250, and figurative elements were added in the mid-14th century. From this endurance alone, it is little wonder that the cathedral captures the imagination of the French, the devout, the appreciators of architectural history, and the every Parisian visitor. Little wonder, too, then, that the fire consuming the cathedral prompted strong emotional response.
While lamenting the event’s tragic dimensions and symbolism, I find consolation, or perhaps refuge, in formalist and abstractist ways that I think about architectural objects. Continue reading
What follows is a guest post by philosopher Aaron Meskin. He discusses a book that he and poet Helen Mort recently co-authored. In it, Mort “replies” to a variety of different philosophers’ papers with original poems, and the philosophers get to reflect on the poem and its relationship to their work. This piece is also cross-posted at Daily Nous. Continue reading
“Muir Glacier” (Samuel Hall Young, c. 1915)
What follows is a post in our ongoing JAAC x AFB series, a collaboration between Aesthetics for Birds and the Journal of Aesthetics and Art Criticism. Today, Emily Brady shares some insights from her recent paper, “John Muir’s Environmental Aesthetics: Interweaving the Aesthetic, Religious, and Scientific“, which you can find in the recent Special Issue of the Journal of Aesthetics and Art Criticism on Environmentalism and Aesthetics.
I greatly enjoyed my walk up this majestic ice-river, charmed by the pale-blue, ineffably fine light in the crevasses, moulins, and wells, and the innumerable azure pools in basins of azure ice, and the network of surface streams, large and small, gliding, swirling with wonderful grace of motion in their frictionless channels, calling forth devout admiration at almost every step and filling the mind with a sense of Nature’s endless beauty and power. Looking ahead from the middle of the glacier, you see the broad white flood, though apparently rigid as iron, sweeping in graceful curves between its high mountain-like walls, small glaciers hanging in the hollows on either side, and snow in every form above them, and the great down-plunging granite buttresses and headlands of the walls marvelous in bold massive sculpture; forests in side cañons to within fifty feet of the glacier; avalanche pathways overgrown with alder and willow; innumerable cascades keeping up a solemn harmony of water sounds blending with those of the glacier moulins….
– John Muir, Travels in Alaska
Still from The Tree of Life (2011), dir. Terrence Malick
In what follows, philosophers Tom Mulherin and Fred Rush talk about deep aesthetics
and Rush’s nearly finished book, Film’s Experience.
John Rawls said, famously, that the way to judge a society was to look at the condition of its worst-off.1 It doesn’t matter how rich or well-educated the people at the top are. The best society is the one that best treats the people at the bottom.
Let me suggest a corollary: the Rawlsian Theory of Food Culture. The Rawlsian Theory of Food Culture says that, if you want to judge the quality of a food culture, don’t look at its finest restaurants and best food. Look to its low-end. Look to its street carts, its gas-station snacks. Look to what you can get in the airport at 2 AM. Any community can spit up a few nice places to eat, if they throw enough money at it. What shows real love for food, and real caring, is when people make good food when they could get away with making crap.
This is a Jamaican patty I had for $2 out of hot cabinet in a mini-market in Toronto. It made me cry, it was so good.
variations on Commander Shepard from Mass Effect 3
What follows is a post in our JAAC x AFB collaborative series, where we highlight articles from the Journal of Aesthetics and Art Criticism. This post features Marissa D. Willis’ recent paper, “Choose Your Own Adventure: Examining the Fictional Content of Video Games as Interactive Fictions“.
“Video games don’t tell stories,” he told me. “They’re just games.”
So said a friend of mine when I told him I was writing about video games as works of fiction. And despite his mansplaining my own topic to me, my friend was giving voice to the very problem which I hope to address. Despite the fact that more people are playing video games these days than ever before, and game makers continue to create more inventive and engaging narrative works every day, my friend is not alone in his opinion. Continue reading
