An insomniac’s reverie

Nights can be full of adventure for an insomniac living in the country. I recently connected some dots on a side trip from my main journey, thinking about Pierre Teilhard de Chardin for the first time in a while, Dissanayake’s book Homo Aestheticus which I reflect on periodically, and Monod’s Chance and Necessity, which is a daily meditation. When I finally did fall asleep I descended through a lovely vision of Gaia covered with artistic impulses flashing, some darkly and some lightly, strongly sensed by some of us here on earth, perhaps hardly seen from a distance into space. Art has migrated from its inception around communal fires, deep in caves and ‘making special’ many activities and objects (thank you, Ms. Dissanayake for documenting the ubiquity and importance of art) to illuminating the noosphere with its luminous light.

Remember that colorful priest, Pierre Teilhard de Chardin, who helped discover Peking Man and whom the Vatican prohibited from writing and teaching philosophy? (See post 12/17/16). He developed a conception of Gaia as first a geosphere, the dynamic rocky planet earth, then a biosphere as life evolved and spread over our planet, transforming it into Gaia, and then the noosphere, where human knowledge analogously covers the planet. Some say his vision contained the world wide web in its view, but at the least he thought that we humans would continuously connect and those connections would self-organize into a more inclusive society. (Never mind about his theory about we are evolving to join with the divine at the Omega point. I don’t think that he would have thought that if he had known about how civilization would foment the conflicts and wars over the last 70 years or the degradation of American politics today).

Monod propounded a brilliant version of the biosphere when he wrote about “an intuitive global picture of living systems whose phenomenal complexity defies assimilation”. Consider the variety and spread of life here from single cell organisms on up through multi-celled ones including us: the soil on our farm is full of microbial fertility (as are we—check your biome), many of our trees are herd creatures needing conspecifics nearby for vital resiliency (see The Secret Life of Trees), fungi inhabit the earth’s surface in a astonishing net of somas and spores, etc. Consider the number of cellular generations over the past 4+ billion years and Monod’s idea “of the extent of the vast reservoir of fortuitous variability contained with the genome of a species—again in spite of the jealously guarded conservative properties of the replicative mechanism” when he estimates for modern humans with a 1970 population of then some 3 billion “there occur, with each new generation, some hundred billion to a thousand billion mutations.” Wow, that is some ‘reservoir’ of chance and necessity that supplies our evolution.

No wonder, then, that he can say, “What doubt can there be of the presence of the spirit within us? To give up the illusion that sees in it an immaterial ‘substance’ is not to deny the existence of the soul, but on the contrary to begin to recognize the complexity, the richness, the unfathomable profundity of the genetic and cultural heritage and of the personal experience, conscious or otherwise, which together constitute this being of ours: the unique and irrefutable witness to itself.” I will only add the comment that Monod here fulfills Chris Hitchens’ dream (before he even had it—see post 11/17/14) of bringing the noumenal out of the supernatural realm into the natural one. If it exists, it is natural; if it is not natural, it does not exist except in our imagination, which of course is natural.

Now remember an image of all the lights we have on earth at night as seen from space, you know, the maps showing cities as bright blotches, rural areas as darker, and North Korea as unilluminated. Now consider that every organism, small and large, comprises many energetic transactions in the course of its life, each a chemical spark of vitality brightening its drops of water, and you can glimpse how Gaia glows in the cosmos, our precious blue ball hurtling through space. Finally imagine all the human endeavors creating art that make the noosphere glow with a luminous aesthetic as we share our complex vital experiences of life’s opportunities and hard exigencies. You might ken then an old farmer-philosopher’s insomniac reverie while watching the land on a snowy spring night.

Book review: The telltale brain

Book review: The Telltale Brain: A Neuroscientist’s Quest for What Makes Us Human by V. S. Ramachandran

This book has a lot to recommend it. I don’t have much time or energy right now but wanted to get something new posted before I slip out of harness here for awhile. Ramachandran is a scientist-practitioner of the highest order, both treating patients with neurological problems and running experiments both to improve treatment and to understand the mind better, so he has a wealth of experience, knowledge and insights into the mind.

He uses clinical anecdotes to illustrate neurological conundrums and he then considers some hypotheses for their explanation.   If he can test these, he does. If they help with treatment, even better. For example, he discusses the possible mechanism for phantom limb. When a limb is amputated the patient often feels like it is still there and some even feel excruciating pain in that limb. How do you treat physical pain that arises from an illusion? Ramachandran and colleagues tried using mirrors to present an image of the missing limb based upon the other intact one and this visual feedback facilitated the brain learning that the limb is actually gone and the pain also disappears. They then extended MVF (mirror visual feedback) to treat other conditions. Ramachandran goes on to discuss many examples of various syndromes as a way of elucidating brain structure and function. This is creative clinical neuroscience at its best.

Most significantly for me, he discusses not just mirror neurons but mirror systems and finds that they probably play a role in many domains from motor skills to empathy to culture. (Now you see why I like this book?) Even better he is one of the few to include the concept of symbols in his theorizing about language and art and to identify neural systems for meaning. For example, the visual system processes ‘seeing where’ and ‘knowing what’ is seen through different subsystems, and humans have an additional ‘so what’ circuit for processing its significance. And two chapters on art is two more than most have.

I did find, given my particular perspective, some exasperating passages. He says in an aside at one point that it is possible to overdo the concept of an “embodied mind”—I would like to know how. Of course he uses the term ‘hard-wired’ as a stand-in for the complicated structuring of neurochemical connections but I am not going to quibble much about that. I found his use of the term ‘semantic’ at times errant. He does not seem to have much sense of deep vs surface structure or that syntax is how we transform meaning to phonemic strings and back again. I also think he misunderstands Chomsky’s notion of a grammar as a biological phenomenon, but I do not know to what context he is referring when he asserts such things, so I do not want to be too picky about linguistics here when he has so much to offer.  I was not surprised that he does not mention Langer’s distinction between presentational symbols carrying import and discursive ones carrying meaning.

At the end though he gives a brief hint that art comes about maybe through the connection of ‘doing’ circuits with ‘feeling’ ones, i.e., of motor habits with intimacy, and that I will take as some affirmation of my thinking here. Anyway, try this book out if you want to see a detailed explication about the biological roots of our humanity and travel on.

art and cultural shifts

When I was 8 or 9 years old and judged mature enough to see some adultish movies my mother and sister took me to see South Pacific (two years later they refused me admission to Psycho which was probably just as well) and I loved it. Some of the romance was bit mushy for a boy my age but the cynicism of Ray Walston’s character, the spunkiness of Mitzi Gaynor playing Nellie Forbush modeled from, I just knew, my idol of Mary Martin (think Peter Pan) who had performed the role on Broadway, and the matchmaker with the name of Bloody Mary made me wonder what that was all about, as did the young lieutenant’s night sojourn on Bali-hai, but I figured it had something to do with love, magic and spirit, and all that made the mush bearable. Plus it was about war, sacrifice and victory. I can remember being upset when Nellie Forbush rejects marriage with the rich widower, Emile, because of his children with a Polynesian woman and very relieved that in the end she embraced everyone’s humanity. A few years later I became aware that not everyone accepted the humanity of different races. I was a military brat and saw different races work together and went to school with everyone’s kids; that let me maintain my naivete for awhile but then, being dispositionally oriented to reality, I figured it out.

So it is 60 years later now and I read about Richard Rodgers and Oscar Hammerstein making of that movie in a fine article in Vanity Fair. The general theme is that their frank treatment of racial prejudice posed a challenge for them to render and for audiences to accept. One specific was that their song “You’ve got to be taught” was controversial and many critics rejected it:


You’ve got to be taught to hate and fear

You’ve got to be taught from year to year

It’s got to be drummed in your dear little ear—

You’ve got to be carefully taught.


You’ve got to be taught to be afraid

Of people whose eyes are oddly made

And people whose skin is a different shade

You’ve got to be carefully taught.


You’ve got to be taught before it’s too late

Before you are six or seven or eight

To hate all the people your relatives hate

You’ve got to be carefully taught.


Oscar Hammerstein’s original lyrics went on to praise love, but Rodgers thought it became too didactic or heavy-handed and so this was left out:


Love is quite different

It grows by itself

It will grow like a weed

On a mountain of stones

You don’t have to feed

Or put fat on its bones;

It can live on a smile

Or a note of a song

It may starve for awhile

But it stumbles along

Stumbles along with its banner unfurled

The joy and the beauty, the hope of the world.


The play opened in 1949. Rodgers and Hammerstein based this musical on James Michener’s Pulitzer winning book, Tales of the South Pacific, about his experiences there during WWII. Indeed, many Americans there developed loving relationships with Asians; they did as well in the European theater, as they did in Korea and in Viet Nam. Love will find a way (or not—many babies were war orphans abandoned by American fathers).

Some important cultural changes gathered momentum during this period. Jackie Robinson played for the Brooklyn Dodgers. Brown vs the Board of Education was in 1954. The fight to extend civil rights to all humanity picked up steam. To Kill a Mockingbird was published in 1960. Sidney Poitier would soon be the first Black actor to win an Academy Award. Muhammad Ali would soon show us how to be a just champion on his own terms, accentuated by his doggerel.  You can remember all this or you can get the idea pretty easily these days.

In thinking about art I have pondered about how an individual artwork reflects and encourages cultural change, and the enormous popularity of South Pacific on Broadway (“the Hamilton of its day” VF calls it) and at the cinema gave me pause. Of Jewish descent both Rodgers and Hammerstein faced prejudice and their children suffered from it as well. They relished their success in part because it helped their children face less rejection. When I was teaching 5th grade in a small North Carolina town all the kids, especially the African-American ones, loved Kid Dynamite from the tv show Good Times. They would come in the day after the new episode mimicking J. J. Evans lines from the night before, and “dy-no-mite!” was their own great exclamation. Remember what a lovely movie Brokeback Mountain was with its frank depiction of cowboys in love? Go even further back to consider the role Harriet Beecher Stowe’s Uncle Tom’s Cabin played in mobilizing the forces of emancipation. Examples of artworks contributing to the waves of progress go on and on. I will only mention in passing that some artworks asserted the status quo, like the movie Birth of a Nation. Norman Rockwell’s illustrations for the covers of The Saturday Evening Post were restricted to depicting minorities only in positions of servants, as in redcaps on a train; that was not his choice, it was the magazine’s.

We move forward bit by bit, waves rise and fall, tides ebb and flow. Hollywood is today seen as ‘liberal’ for its attention to diversity and gender justice. In my youth Hollywood was seen as quite conservative, even reactionary, as depicted in the movie Trumbo. One of my favorite movies from the last year or so is Wadja, about a Saudi Arabian girl who wants to ride a bike (oh, the horror!), made by a woman who had to direct from a van hidden from the world. And of course we now have the Black Panther showing the dignity of an African people. Fantasy? Why, yes it is, just like all the other artwork being mentioned. Truthful? Absolutely, just like the rest of artwork, though it happens to be more important than some of the other movies out there.

The interplay between art and culture is quite complex and to make sense of it while I pondered the biological roots of these features of our humanity I had a vision of culture and art arising in waves across the ocean of experience. Hmm, a wave theory of art and cultural shifts? Maybe another post is needed here.

The demands of the growing season are upon me and will soon ramp up. That affects my time and energy for writing so posts may become even more sporadic but I will still be writing as best I can. Travel on.

Aesthemos? I like it.

I really do like Aesthemos, a newly constructed self-report measure for aesthetic feelings about a work of art. The authors, mostly European (no surprise), published an extensive report on PLOS about their development of this instrument, the Aesthetic Emotion Scale  (see: They reviewed much of the literature on this topic and then gathered questionnaire items from other questionaires and some theoretical considerations, then tested the items to find which ones were most valid and tapped into what they thought was pertinent. This is a brilliant, rigorous and important piece of work, no small undertaking, and one that will help move our understanding forward.

They came up with questions assessing an art consumer’s responses (what word would be better here? Art appreciators?) in several areas: A) Prototypical Aesthetic emotions, e.g., feelings of beauty, fascination, being moved, awe; B) Pleasing emotions, e.g., joy, humor, vitality, energy; C) Epistemic emotions, e.g., surprise, interest, challenge and insight; and D) Negative emotions, e.g., ugly, bored, confused. They worked hard to develop an instrument that could be used across many types of art, visual, dance, music, literary, etc., and that was manageable, i.e., not too long or difficult for ease of administration.

These areas and the specific questions are quite interesting and I am sure I will write more about them later, but for now I want to note what a great literature review they offer, what a cogent theoretical basis for their analysis they have, and one place where I think they could learn from Susanne Langer (you knew that was coming, right?).

Oh, to be young and a library rat (analogous to gym rat) again. One of the great joys in my earlier life was to find a good article or book and then immerse myself in the stacks reading select items from the reference list. Being distant from academic pursuits I must find sources wherever I can these days as I work the farm, and I did not know about many of the journals and books they cite. I had better get busy over the winter when my farm task list shrinks and read about emotion and empathy in aesthetic experience, reactive and reflective models thereof, the pleasures of the mind and sense-making, and how this all relates to our sense of beauty. Lovely, isn’t it?

The first sentence of the abstract says much about their theoretical approach: “Aesthetic perception and judgment are not merely cognitive processes, but also involve feeling”. I knew this was going to be a great read. The introduction starts, “How does beauty feel? The notion that aesthetic appeal is more felt than known has a substantial tradition in philosophical aesthetics.” My variegated readings in psychology, philosophy, and neuroscience suggest that such a tradition has not carried forward very far into aesthetics as a biological phenomena, though the authors here have found some. Indeed, their development of Aesthemos is intended to facilitate the inclusion of a consumer’s emotional responses to art into more experimental paradigms, and that is very exciting.

Reflecting on this article I realized two things. First, that Aesthemos and the theory underlying its development is based upon art appreciation and not art creation, and that the emotional processes serving artistic creation are bound to be very different and more difficult to understand. This is natural because the response of the art consumer is much more amenable to study than is the creative intuition of the artist inspiring the work and its crafting thereafter. How to study that is a challenge for the future (probably, but we should keep it in mind).

Second, Aesthemos is based upon emotions and feelings as a counter-balance to more cognitive approaches, but it still relies on a vocabulary from those latter restrictive ones. Here is where Langer can help with the discussion. Aesthemos found one area of emotional response the authors noted as ‘epistemic’, i.e., “emotions that have been connected to the search for meaning and insight”. They rightly point out that art is not utilitarian; it is not a means to accomplish an end (unless you count symbolic communication and the sharing of vital experience as the goal) but is more of an end in itself. The essential importance of art is its symbolic communication of the artist’s experience, necessarily personal, somehow intimately parsed from the self’s vital life that then inspires the creation of the art work.

The problem with “meaning and insight” is that these terms are loaded with other philosophical, psychological and religious connotations. We gain meaning and insight into how our life has progressed and how we want to live it into the future in many ways, not all of them aesthetically based. Plus, the label of ‘epistemic’ and use of the word ‘meaning’ comes from the discursive realm of knowledge as more or less logically abstract and impersonal (like declarative memory more than episodic) and to this old linguist, that relies on the deep and surface structures of language because meaning there is a conventionalized and internalized system of sematic units expressed by and recoverable through syntactic transformations between deep and surface.

Langer recognized the difference in the deep and surface structures between the two types of symbols, discursive, e.g., language, and presentational, e.g., art, in her 1942 book, Philosophy in a New Key, and she continued to develop the notion of artistic ‘import’ as analogous to linguistic meaning in 1953 Feeling and Form. I like her very succinct presentation of the term in her 1957 Problems of Art. Over the 4 years of this blog I have written about this several times (for example see 9/23/17, 9/13/2016, 2/17/16, and 11/4/2015). Briefly, from a previous blog, presentational symbolic forms, epitomized by art, carry import through gestalt-like forms composed from elements that have no significance outside of that form, while discursive symbolic forms, epitomized by language, carry meaning through linear syntactic combinations of elements that bear their semantic load independently of any new combination. The vocabulary of art, so to speak, may be culture bound but is otherwise unlimited, variant and intuitive with their creation limited only by the creativity of the artist; the vocabulary of language is established through social convention and though invariant, may be used in novel constructions.

Going further, presentational symbols are virtual constructions in which each element has no meaning independent of the total gestalt, as opposed to discursive elements that are lexical items of steady and stable meaning no matter the context. Further, presentational symbols are then not constrained by the necessities of linearization in the form of a grammar transforming deep to surface structure, e.g., sentences. Instead, presentational symbols express some symbolic formulation of an experience in a complex, contextual, non-linear structure, the elements of which depend upon the total gestalt for significance–makes it hard to study empirically). In Problems of Art Langer determines that linguistic meaning is just that and another term is needed for the deep structure of art and this she terms ‘import’, following ideas set forth by Ernest Nagel and other philosophers.

This distinction between meaning and import carries two implications about the issues Aesthemos explores. The first, more theoretical than empirical, is the basic difficulty of verbalizing about a work of art; translating a work of art from one medium to another or giving a rendition of it in the context of critical appreciation or even a literary work from one language to another ranges from fraught with difficulty to impossible. Thus, Aesthemos uses words, i.e., discursive symbols, to report feelings about a artistic work, i.e., presentational symbol. These feelings are part of the process of apprehending and understanding the art work, but are not the import, which is really conveyed when the expressive form is gathered in in its entirety. Langer says the import is an idea of felt experience that “gives us the forms of imagination and the forms of feeling, inseparably; that is to say, it organizes and clarifies intuition itself” (Feeling and Form, p. 397). The artist does this intuitive work in his art production, and the import which the consumer manages from the artwork must likewise follow the intuitive processes of a presentational symbol, its form expressing a complex synthesis of vital experience. I take from this that understanding art is or rather will be an important aspect of understanding the non-conscious processes of intuition, difficult on both the expressive and receptive ends.

The second issue is directly addressed by the authors as they cited the known difficulties of self-report measures, the reliability from one moment to the next for any individual and the necessity of assaying an experience once it is over and when the consumer’s emotions and understanding changed continuously during the artwork’s performance or reading or viewing and then change afterwards with the integration of many past experiences, thoughts, and feelings. This is especially so, I should think, in exploring our aesthetic feelings, but such measures can be very useful in studying human minds and I hope Aesthemos has a long and happy career as a useful measure helping us understand how we produce and receive art.

I have much more to say here; their article started me wandering down several paths of thought. Next up I think will be a reflection on the nature of critical appreciation and artistic import, using a review of a beautiful movie as the platform. I hope everyone has seen or has a chance to see (take it) The Red Turtle.

Travel on, of course, and remember Mammalian Heritage Day on November 2. After that I plan a series of posts as I celebrate the fourth anniversary of this blog on December 5. The farm is frosted and I have time and energy.


We are the champions, my friends.


A rousing tune but champions? All of us? I just don’t know how I feel about that.



WP on art and the brain

So we have a wonderful audiovisual piece on art and the brain from the Washington Post: . I think it gives a good accounting of how our brains do art, though of course I have some quibbles. This work gets right its emphasis that art connects us to something larger, that it uses the mirror system, that narrative is important, that key elements serve to evoke emotions and that when those elements are congruous, the emotions are evoked more strongly, and that art serves a shared consciousness.

They understand that empathy is an important component to this process. We mirror emotions just like we mirror the ballet dancer’s movements and the quality of those movements convey different emotions. Though cited without any explanation or hint as to its complexity, metaphor is deemed critical to art. They understand that we feel more strongly (by some measure—I could carry on about this a bit but not now) with tragedy. They even speak about how a “performer’s separate motions [are] one psychologically rich phrase”, which is a dim echo of Langer’s discussion of art and rhythm. Perhaps the strongest message here is that while art is “the domain of the heart” science can and should help us understand the phenomena. And I would add that understanding only increases appreciation.

Being quite prejudiced, I noticed several instances where acquaintance with Susanne Langer’s philosophy would have clarified and emboldened their explication. In a silly pique I took exception to the phrase “wordless language of symbols” when Langer gives us plenty of conceptual support to talk about presentational symbols apart from discursive linguistic ones and I think the difference is important, as you know if you have followed this blog much at all. Likewise Langer talked about artistic import (vs. linguistic meaning) emphasizing the rhythmicity of the artistic gestalt and its elements, the interplay among different artistic forms, e.g., why happy dance and sad music might not kindle the same strong emotion as sad dance and music would but then art is not about purity of emotion, is it? Perhaps most importantly she emphasized the unity of the artistic piece and the rendering of personal experience into a vital experiential gestalt; the artistic form regardless of the medium must be unified, coherent and luminous. Oh, how I wish we would understand how our scientific understanding of the roots of our humanity is traveling towards what Langer has already elucidated; progress would be surer if we followed her guidance.

One more quibble, and please remember that I do appreciate this report more than almost any other I have seen for a long time, is that this story brings forth the notion of ‘neuroaesthetics’. Yes, neuro stuff is all the new sexy rage, but I am old school, really old school and a bit cranky at that, and so make two points. One is that ours is an embodied mind, as in my basic concept here on this blog of soma, its brain and the MEMBRAIN, and so art, as a symbol of vital experience, is also embodied in its operations. Sure, our brain and MEMBRAIN are mighty conductors of communal experience but that experience is lived in the soma, i.e., the body. Watch dance, ballet, modern, flamingo or otherwise without body awareness and you will have missed the point.  Parsing the soma out of art is just another example of cognitive distortion towards the discursive and rational excluding emotion and irrationality.  This brings me to my second point which is that we never should have segregated aesthetics from its biological role in the first place; then we would never have the need to for it to be neuro because of course it is—it is biological. So, just ‘aesthetics’ will do nicely, thank you very much, because I understand the biological context of human culture and its roots in empathy and symbolization. Travel on (and look at the Post piece).

perceptual metaphors for art

A short post while I work on a longer one.

So out in the garden one hot day last week while hoeing (not my favorite garden task) the corn, beans, and squash, I ruminated on some readings on the artistic process. Specifically the aesthetic vision of James Joyce, WB Yeats, and some others and how they rendered what they ‘saw’ into poetry and prose. Going further I thought about how we use sensory metaphors for artistic processes. We have ‘vision’ standing for the inspirational or generative process, ‘voice’ (auditory) for the expressive means used to convey that vision, ‘touch’ for the individual artistry of performing the piece (see 2/11/16 post on ‘important stuff’), and artistic ‘taste’ for our discrimination of art which we value versus art we don’t like so much. I thought about olfaction and found no real analogue to aesthetics. What I did find was that smell relates to truth and genuineness, e.g., “That smells fishy,” or “That stinks” or “That does not pass the smell test.” I guess we could apply this modality to our aesthetic taste but in my mind the culture segregates smell from artistic endeavors and relegates it instead to more of a factual truth discernment as in the line from “Blue Train”: ‘What are you going to do when a sad truth [expressed through art] is nothing but a cold hard fact [knowledge]?’ This parsing of sensory metaphors concords with my notion that art is beyond factual, i.e., nobody can fact check Beethoven. So smell is for factual experience and the other senses apply to artistic efforts at rendering the import of experience. Smells about right, don’t you think? Travel on.

Beauty beyond evolutionary adaptation

An article in the New York Times reports that a biologist is challenging his peers to consider the appearance of beauty as exceeding the bounds of evolutionary success, i.e., sometimes beauty just happens without reference to reproductive success. Hurrah! Here is link:  Richard Prum studies birds and so understands pretty well that the song and plumage of male birds as well as the nests of bower birds are important factors in female selection of mates. Given the exigencies of natural selection, we assume that such male traits and behaviors provide reliable signals about the viability of the genes the male contributes to the next generation. Of course genetic viability is difficult to assess, so I think that our assumption is just that and the question of whether the best genes for survival also promote the best signaling is still an empirical one. Anyone know of research into this? And not just for birds, but for guppies and lightning bugs and . . . .

Even humans. Do the most attractive people (somewhat culturally determined) pass on the better genes? If so, are our half humorous stereotypes of the dumb (but handsome) jock, the vacuous beauty and all the other good lookers simply wrong? External signaling may fail to convey information about mental prowess (and presumably the genes that carry that forward) and I am sure that some nerds make great mates. We humans, though, find beauty in places besides evolutionary viability, and though I certainly believe that both the apprehension and the creation of beauty through art is a positive evolutionary development and that it contributes greatly to our species’ humanity and success, even that Picasso’s or Einstein’s or Spike Lee’s genes are quite important in that regard, I think that much happens on Gaia and in each life that bears little connection to reproductive success. So I applaud Dr. Prum’s prodding his colleagues on this point.

To develop a line of thinking that runs through my blog, artistic work seems to come two ways, both an expression of an individual, thus dependent upon the lonely self and its social expressiveness. The first is Dissanayake’s ‘making special’ where, akin to ‘signaling’ cited above, we mark our tools and objects and surroundings as special, e.g., a craftsman forms a tool of elegant shape for its function or adds designs to enhance its beauty or we bring flowers into the house or otherwise decorate our surroundings (see post 5/16/16). This I call art as incidental. Then we have art that is more central to its own intention, art for art’s sake in modern terms, though earlier art served a religious or spiritual purpose, which also seems a special class of intent. The difference is one of degrees perhaps, but the first is an expression of self (signaling the self’s specialness) and the second is an expression of the self’s experience (a symbol communicating some import of felt life, following, as always, Susanne Langer).

The NYT article cites a question by physicist Manu Prakash, “Why is there so much beauty?” How to answer? Just the way the cookie crumbles? Gaia only rolls that way? Or humans, and maybe other animals in their own way, notice patterns, and some patterns ‘speak’ more. I remember years ago reading about Paul Dirac, who shared the 1933 Nobel Erwin Schrodinger (see previous post) for his contributions to quantum theory. Dirac’s equation predicted the existence of anti-matter, and while many initially were skeptical, Dirac said he knew his equation bore some truth because it was “beautiful.” (For the record, Dirac seems to have operated on the genius end of the autistic spectrum). Another pattern are Fibonacci numbers, a curious set of integers where each one in the progression is a sum of the preceding two. Mathematicians have found various properties to these and biologists have discovered that they seem to operate in a variety of ways in nature; consider some genetic patterns and flower patterns like this chamomile flower with the Fibonacci pattern marked out for us.


By User:Alvesgaspar:derivative work: RDBury (Mother_and_daughter.jpg)

Now I am back in a period of reading books by and about James Joyce, so of course his aesthetic theory based upon Acquinas (at least that old guy got something right) comes to mind: beauty has 3 properties, integrity (unity), harmony (coherence of parts in that unity) and radiance (the light shining through the form illuminating the artistic import). The first two are well known in Gestalt Theory, e.g., the whole is more than the sum of its parts, but the third now, what about radiance? Consider this photograph:


What’s it to be, luminous or numinous?

A cloud of billowing integrity composed harmonically of statically floating water condensation and, when I first saw it, a beautiful vision. We perceive (and some create) patterns; to some we bring radiance and thus we apprehend the beauty in nature and in our own artifactual creations. If there is a lot of beauty around, we bring it there ourselves (oh humans, and the converse as well).

Finally, back to evolution and the ocean of life. Last year we saw a beautiful (oh yes, there it is again) film, Tangerines, about an old man, Ivo, caught up in a civil war in eastern Europe who helps others without question and who, it turns out, has lost his son in the war and his family has left him to move back to Estonia and escape the violence, while he remains to help a friend with his tangerine harvest and to tend his son’s grave. The film’s artistic import centers around Ivo’s heroic effort to lead a good life in a world torn by war. And evolution? What do an old man’s tears over losing his family and home have to do with evolution? A koan for modern times. Linger here awhile before traveling on.