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Aesthetics (also spelled æsthetics or esthetics) is a branch of philosophy dealing with the nature of beauty, art, and taste, with the creation and appreciation of beauty.^[1] It is more scientifically defined as the study of sensory or sensori-emotional values, sometimes called judgments of sentiment and taste.^[2] More broadly, scholars in the field define aesthetics as "critical reflection on art, culture and nature."^[3][4]

Etymology[link]

The word aesthetic is derived from the Greek αἰσθητικός (aisthetikos, meaning "esthetic, sensitive, sentient"), which in turn was derived from αἰσθάνομαι (aisthanomai, meaning "I perceive, feel, sense").^[5] The term "aesthetics" was appropriated and coined with new meaning in the German form Æsthetik (modern spelling Ästhetik) by Alexander Baumgarten in 1735.

History of aesthetics[link]

Bronze sculpture, thought to be either Poseidon or Zeus, National Archaeological Museum of Athens

Ancient aesthetics[link]

Examples of pre-historic art are rare. The context of their production and use is unclear. Aesthetic doctrines that guided their production and interpretation are mostly unknown.

Ancient art was largely, but not entirely, based on the eight great ancient civilizations: Egypt, Mesopotamia, Persia, Greece, China, Rome, India, the Celtic peoples, and Maya. Each of these centers of early civilization developed a unique and characteristic style in its art. Greece had the most influence on the development of aesthetics in the West. This period of Greek art saw a veneration of the human physical form and the development of corresponding skills to show musculature, poise, beauty and anatomically correct proportions. Furthermore, in many Western and Eastern cultures alike, traits such as body hair are rarely depicted in art that addresses physical beauty.^{[citation needed]} In contrast with this Greek-Western aesthetic taste is the genre of the grotesque.^[6]

Greek philosophers initially felt that aesthetically appealing objects were beautiful in and of themselves. Plato felt that beautiful objects incorporated proportion, harmony, and unity among their parts. Similarly, in the Metaphysics, Aristotle found that the universal elements of beauty were order, symmetry, and definiteness. An example of ancient aesthetics in Greece through poetry is the quote " For the authors of those great poems which we admire, do not attain to excellence through the rules of any art; but they utter their beautiful melodies of verse in a state of inspiration, and, as it were, possessed by a spirit not their own,"Plato. (History of Aesthetics)

Islamic aesthetics[link]

Islamic art does not pertain to religion only. The term "Islamic" refers not only to the religion, but to any form of art created in an Islamic culture or in an Islamic context. Not all Muslims are in agreement on the use of art in religious observance, the proper place of art in society, or the relation between secular art and the demands placed on the secular world to conform to religious precepts. Islamic art frequently adopts secular elements and elements that are frowned upon, if not forbidden, by some Islamic theologians.^[7]

According to Islam, human works of art are inherently flawed compared to the work of God; thus, it is believed by many that attempting to realistically depict the form of an animal or person is insolence to God. This tendency effected the narrowing field of artistic possibility to such forms of art as Arabesque, mosaic, Islamic calligraphy, and Islamic architecture, as well as any form of abstraction that can claim the status of non-representational art.

Limited possibilities have been explored by artists as an outlet to artistic expression, and has been cultivated to become a positive style and tradition, emphasizing the decorative function of art, or its religious functions via non-representational forms such as Geometric patterns, floral patterns, and arabesques.

Human or animal depiction is generally forbidden. Muslims believe these depictions lead to sculptural pieces, which then leads to worship of that sculpture or "idol". Human portrayals can be found in early Islamic cultures with varying degrees of acceptance by religious authorities. Human representation for the purpose of worship is uniformly considered idolatry as forbidden in Sharia law.^[8][9]

The calligraphic arts grew out of an effort to devote oneself to the study of the Quran. By patiently transcribing each word of the text, the writer was made to contemplate the meaning of it. As time passed, these calligraphic works began to be prized as works of art, growing increasingly elaborate in the illumination and stylizing of the text. These illuminations were applied to other works besides the Quran, and it became a respected art form in and of itself.

Indian aesthetics[link]

Indian art evolved with an emphasis on inducing special spiritual or philosophical states in the audience, or with representing them symbolically. According to Kapila Vatsyayan, "Classical Indian architecture, sculpture, painting, literature (kāvya), music, and dancing evolved their own rules conditioned by their respective media, but they shared with one another not only the underlying spiritual beliefs of the Indian religio-philosophic mind, but also the procedures by which the relationships of the symbol and the spiritual states were worked out in detail."

In the Pan Indian philosophic thought the term 'Satyam Shivam Sundaram' is another name for the concept of the Supreme. 'Sat' is the truth value, 'Shiv' is the good value & 'Sundaram' is the beauty value. Man through his 'Srabana' or education, 'Manana' or experience and conceptualization and 'Sadhana' or practice, through different stages of life (Asramas) comes to form and realize the idea of these three values to develop a value system. This Value-system helps us to develop two basic ideas 1) that of 'Daksha' or the adept/expert and 2) of Mahana/Parama or the Absolute and thus to judge anything in this universe in the light of these two measures, known as 'Adarsha'. A person who has mastered great amounts of knowledge of the grammars, rules, & language of an art-form are adepts (Daksha), whereas those who have worked through the whole system and journeyed ahead of these to become a law unto themselves is called a Mahana. Individuals idea of 'Daksha' and 'Mahana' is relative to one's development of the concept of 'Satyam-Shivam-Sundaram.' For example, Tagore's idea of these two concepts should be way above any common man's and many perceive Tagore as a 'Mahana' Artist in the realm of literature. This concept of Satyam-Shivam-Sundaram, a kind of Value Theory is the cornerstone of Indian Aesthetics.

Of particular concern to Indian drama and literature are the term 'Bhava' or the state of mind and rasa referring generally to the emotional flavors/essence crafted into the work by the writer and relished by a 'sensitive spectator' or sahṛdaya or one with positive taste and mind. Poets like Kālidāsa were attentive to rasa, which blossomed into a fully developed aesthetic system. Even in contemporary India the term rasa denoting "flavor" or "essence" is used colloquially to describe the aesthetic experiences in films; "māsala mix" describes popular Hindi cinema films which serve a so called balanced emotional meal for the masses, savored as rasa by these spectators.

Rasa theory blossoms beginning with the Sanskrit text Nātyashāstra (nātya meaning "drama" and shāstra meaning "science of"), a work attributed to Bharata Muni where the Gods declare that drama is the 'Fifth Veda' because it is suitable for the degenerate age as the best form of religious instruction. While the date of composition varies wildly among scholars, ranging from the era of Plato and Aristotle to the seventh century CE. The Nātyashāstra presents the aesthetic concepts of rasas and their associated bhāvas in Chapters Six and Seven respectively, which appear to be independent of the work as a whole. Eight rasas and associated bhāvas are named and their enjoyment is likened to savoring a meal: rasa is the enjoyment of flavors that arise from the proper preparation of ingredients and the quality of ingredients. What rasa actually is, in a theoretical sense, is not discussed and given the Nātyashāstra's pithy wording it is unlikely the exact understanding of the original author(s) will be known.

The theory of the rasas develops significantly with the Kashmiri aesthetician Ãndandavardhana's classic on poetics, the Dhvanyāloka which introduces the ninth rasa, shānta-rasa as a specifically religious feeling of peace (śānta) which arises from its bhāva, weariness of the pleasures of the world. The primary purpose of this text is to refine the literary concept dhvani or poetic suggestion, by arguing for the existence of rasa-dhvani, primarily in forms of Sanskrit including a word, sentence or whole work "suggests" a real-world emotional state or bhāva, but thanks to aesthetic distance, the sensitive spectator relishes the rasa, the aesthetic flavor of tragedy, heroism or romance.

The 9th - 10th century master of the religious system known as "the nondual Shaivism of Kashmir" (or "Kashmir Shaivism") and aesthetician, Abhinavagupta brought rasa theory to its pinnacle in his separate commentaries on the Dhvanyāloka, the Dhvanyāloka-locana (translated by Ingalls, Masson and Patwardhan, 1992) and the Abhinavabharati, his commentary on the Nātyashāstra, portions of which are translated by Gnoli and Masson and Patwardhan. Abhinavagupta offers for the first time a technical definition of rasa which is the universal bliss of the Self or Atman colored by the emotional tone of a drama. Shānta-rasa functions as an equal member of the set of rasas but is simultaneously distinct being the most clear form of aesthetic bliss. Abhinavagupta likens it to the string of a jeweled necklace; while it may not be the most appealing for most people, it is the string that gives form to the necklace, allowing the jewels of the other eight rasas to be relished. Relishing the rasas and particularly shānta-rasa is hinted as being as-good-as but never-equal-to the bliss of Self-realization experienced by yogis.

Chinese aesthetics[link]

Chinese art has a long history of varied styles and emphases.Confucius emphasized the role of the arts and humanities (especially music and poetry) in broadening human nature and aiding "li" (etiquette, the rites) in bringing us back to what is essential about humanity. His opponent Mozi, however, argued that music and fine arts were classist and wasteful, benefiting the rich over the poor.

By the 4th century AD, artists were debating in writing over the proper goals of art as well. Gu Kaizhi has 3 surviving books on this theory of painting. For example, and it is not uncommon to find later artists or scholars who both create art and write about the creation of it. Religious and philosophical influences on art were common (and diverse) but never universal.

African aesthetics[link]

The Great Mosque's signature trio of minarets overlooks the central market of Djenné. Unique Malian aesthetic

African art existed in many forms and styles, and with fairly little influence from outside Africa. Most of it followed traditional forms and the aesthetic norms were handed down orally as well as written. Sculpture and performance art are prominent, and abstract and partially abstracted forms are valued, and were valued long before influence from the Western tradition began in earnest. The Nok culture is testimony to this. The mosque of Timbuktu shows that specific areas of Africa developed unique aesthetics.

Western medieval aesthetics[link]

Surviving medieval art is primarily religious in focus and funded largely by the State, Roman Catholic or Orthodox church, powerful ecclesiastical individuals, or wealthy secular patrons. These art pieces often served a liturgical function, whether as chalices or even as church buildings themselves. Objects of fine art from this period were frequently made from rare and valuable materials, such as gold and lapis, the cost of which commonly exceeded the wages of the artist.

Medieval aesthetics in the realm of philosophy built upon Classical thought, continuing the practice of Plotinus by employing theological terminology in its explications. St. Bonaventure’s “Retracing the Arts to Theology”, a primary example of this method, discusses the skills of the artisan as gifts given by God for the purpose of disclosing God to mankind, which purpose is achieved through four lights: the light of skill in mechanical arts which discloses the world of artifacts; which light is guided by the light of sense perception which discloses the world of natural forms; which light, consequently, is guided by the light of philosophy which discloses the world of intellectual truth; finally, this light is guided by the light of divine wisdom which discloses the world of saving truth.

Saint Thomas Aquinas's aesthetic is probably the most famous and influential theory among medieval authors, having been the subject of much scrutiny in the wake of the neo-Scholastic revival of the late 19th and early 20th centuries and even having received the approbation of the celebrated Modernist writer, James Joyce. Thomas, like many other medievals, never gives a systematic account of beauty itself, but several scholars have conventionally arranged his thought—though not always with uniform conclusions—using relevant observations spanning the entire corpus of his work. While Aquinas's theory follows generally the model of Aristotle, he develops a singular aesthetics which incorporates elements unique to his thought. Umberto Eco's The Aesthetics of Thomas Aquinas identifies the three main characteristics of beauty in Aquinas's philosophy: integritas sive perfectio, consonantia sive debita proportio, and claritas sive splendor formae. While Aristotle likewise identifies the first two characteristics, St. Thomas conceives of the third as an appropriation from principles developed by neo-Platonic and Augustinian thinkers.

Lorsch Gospels 778–820. Charlemagne's Court School.

With the shift from the Middle Ages to the Renaissance, art likewise changed its focus, as much in its content as in its mode of expression.

Modern aesthetics[link]

From the late 17th to the early 20th century Western aesthetics underwent a slow revolution into what is often called modernism. German and British thinkers emphasised beauty as the key component of art and of the aesthetic experience, and saw art as necessarily aiming at absolute beauty.

For Alexander Gottlieb Baumgarten aesthetics is the science of the sense experiences, a younger sister of logic, and beauty is thus the most perfect kind of knowledge that sense experience can have. For Immanuel Kant the aesthetic experience of beauty is a judgment of a subjective but similar human truth, since all people should agree that “this rose is beautiful” if it in fact is. However, beauty cannot be reduced to any more basic set of features. For Friedrich Schiller aesthetic appreciation of beauty is the most perfect reconciliation of the sensual and rational parts of human nature.

For Friedrich Wilhelm Joseph Schelling, the philosophy of art is the "organon" of philosophy concerning the relation between man and nature. So aesthetics began now to be the name for the philosophy of art. Friedrich von Schlegel, August Wilhelm Schlegel, Friedrich Schleiermacher and Georg Wilhelm Friedrich Hegel have also given lectures on aesthetics as philosophy of art after 1800.

For Hegel all culture is a matter of "absolute spirit" coming to be manifest to itself, stage by stage, changing to a perfection that only philosophy can approach. Art is the first stage in which the absolute spirit is manifest immediately to sense-perception, and is thus an objective rather than subjective revelation of beauty.

For Arthur Schopenhauer aesthetic contemplation of beauty is the most free that the pure intellect can be from the dictates of will; here we contemplate perfection of form without any kind of worldly agenda, and thus any intrusion of utility or politics would ruin the point of the beauty. It is thus for Schopenhauer one way to fight the suffering.

The British were largely divided into intuitionist and analytic camps. The intuitionists believed that aesthetic experience was disclosed by a single mental faculty of some kind. For Anthony Ashley-Cooper, 3rd Earl of Shaftesbury this was identical to the moral sense, beauty just is the sensory version of moral goodness. For Ludwig Wittgenstein aesthetics consisted in the description of a whole culture which is a linguistic impossibility. That which constitutes aesthetics lies out side the realm of the language game.

For Oscar Wilde the contemplation of beauty for beauty's sake was not only the foundation for much of his literary career but was quoted as saying "Aestheticism is a search after the signs of the beautiful. It is the science of the beautiful through which men seek the correlation of the arts. It is, to speak more exactly, the search after the secret of life.".^[10]

Wilde famously toured the United States in 1882. He travelled across the United States spreading the idea of Aesthetics in a speech called "The English Renaissance." In his speech he proposed that Beauty and Aesthetics was "not languid but energetic. By beautifying the outward aspects of life, one would beautify the inner ones." The English Renaissance was, he said, "like the Italian Renaissance before it, a sort of rebirth of the spirit of man".^[11]

William Hogarth, self-portrait, 1745

For Francis Hutcheson beauty is disclosed by an inner mental sense, but is a subjective fact rather than an objective one. Analytic theorists like Henry Home, Lord Kames, William Hogarth, and Edmund Burke hoped to reduce beauty to some list of attributes. Hogarth, for example, thinks that beauty consists of (1) fitness of the parts to some design; (2) variety in as many ways as possible; (3) uniformity, regularity or symmetry, which is only beautiful when it helps to preserve the character of fitness; (4) simplicity or distinctness, which gives pleasure not in itself, but through its enabling the eye to enjoy variety with ease; (5) intricacy, which provides employment for our active energies, leading the eye on "a wanton kind of chase"; and (6) quantity or magnitude, which draws our attention and produces admiration and awe. Later analytic aestheticians strove to link beauty to some scientific theory of psychology (such as James Mill) or biology (such as Herbert Spencer).

Post-modern aesthetics and psychoanalysis[link]

Early twentieth century artists, poets and composers challenged existing notions of beauty, broadening the scope of art and aesthetics. In 1941, Eli Siegel, American philosopher and poet, founded Aesthetic Realism, the philosophy that reality itself is aesthetic, and that "The world, art, and self explain each other: each is the aesthetic oneness of opposites."^[12][13]

Various attempts have been made to define Post-modern aesthetics. The challenge to the assumption that beauty was central to art and aesthetics, thought to be original, is actually continuous with older aesthetic theory; Aristotle was the first in the Western tradition to classify "beauty" into types as in his theory of drama, and Kant made a distinction between beauty and the sublime. What was new was a refusal to credit the higher status of certain types, where the taxonomy implied a preference for tragedy and the sublime to comedy and the Rococo.

Croce suggested that “expression” is central in the way that beauty was once thought to be central. George Dickie suggested that the sociological institutions of the art world were the glue binding art and sensibility into unities.^[14] Marshall McLuhan suggested that art always functions as a "counter-environment" designed to make visible what is usually invisible about a society.^{[page needed]} Theodor Adorno felt that aesthetics could not proceed without confronting the role of the culture industry in the commodification of art and aesthetic experience. Hal Foster attempted to portray the reaction against beauty and Modernist art in The Anti-Aesthetic: Essays on Postmodern Culture. Arthur Danto has described this reaction as "kalliphobia" (after the Greek word for beauty - 'kalos').^[15] André Malraux explains that the notion of beauty was connected to a particular conception of art that arose with the Renaissance and was still dominant in the eighteenth century (but was supplanted later). The discipline of aesthetics, which originated in the eighteenth century, mistook this transient state of affairs for a revelation of the permanent nature of art.^[16] Brian Massumi suggests to reconsider beauty following the aesthetical thought in the philosophy of Deleuze and Guattari.^[17]

Daniel Berlyne created the field of experimental aesthetics in the 1970s, for which he is still the most cited individual decades after his death.^[18]

Pneumaist aestheticism is a theory of art and a highly experimental approach to art negating historical preconceptions of the aesthetic.

Jean-François Lyotard re-invokes the Kantian distinction between taste and the sublime. Sublime painting, unlike kitsch realism, "...will enable us to see only by making it impossible to see; it will please only by causing pain."^[19][20]

Sigmund Freud inaugurated aesthetical thinking in Psychoanalysis mainly via the "Uncanny" as aesthetical affect.^[21] Following Freud and Merleau-Ponty,^[22] Jacques Lacan theorized aesthetics in terms of sublimation and the Thing^[23]

Guy Sircello pioneered efforts in analytic philosophy to develop a rigorous theory of aesthetics, focusing on the concepts of beauty,^[24] love^[25] and sublimity.^[26] In contrast to romantic theorists Sircello argued for the objectivity of beauty and formulated a theory of love on that basis.

Edward De Bono in his book I Am Right You Are Wrong write that art is directly concerned with redirecting existing perceptions and changing them, but does not encourage perceptual skills. In the end art is a form of communication while in his book Water Logic he writes that art need to highlight, to deepen perception and to open up insights. This is done by disrupting the patterns, by juxtaposing patterns by providing new pattern framework and he give us the example that when anything new arise such as Impressionism it was first was judged ugly, hideous by most art critic. This was because it was “ugly” when viewed through the frames of expectation of existing and traditional painting. He continues that people had to be trained to look at the painting in a different way to appreciate their beauty. Carrying this to the extreme is Andy Warhol Brillo Boxes or put a pile of scattered bricks in an art gallery and you ask the people as a work of art then they really do become a work of art. Our normal perception patterns treat bricks and treated the Brillo boxes as mundane material but if we break the loop of our perception pattern we see them differently but still keep a faint echo of their constructive value. This is because when we explore a rouse clearly we set perception but then we pass that perception as we just see it and put it somewhere generally and we don't break any pattern anymore.

Evolutionary aesthetics[link]

Evolutionary aesthetics refers to evolutionary psychology theories in which the basic aesthetic preferences of Homo sapiens are argued to have evolved in order to enhance survival and reproductive success. One example being that humans are argued to find beautiful and prefer landscapes which were good habitats in the ancestral environment. Another example is that body symmetry is an important aspect of physical attractiveness which may be due to this indicating good health during body growth. Evolutionary explanations for aesthetical preferences are important parts of evolutionary musicology, Darwinian literary studies, and the study of the evolution of emotion.

Aesthetics and information[link]

Initial image of a Mandelbrot set zoom sequence with continuously coloured environment

In the 1970s, Abraham Moles and Frieder Nake were among the first to analyze links between aesthetics, information processing, and information theory.^[27][28]

In the 1990s, Jürgen Schmidhuber described an algorithmic theory of beauty which takes the subjectivity of the observer into account and postulates: among several observations classified as comparable by a given subjective observer, the aesthetically most pleasing one is the one with the shortest description, given the observer’s previous knowledge and his particular method for encoding the data.^[29][30] This is closely related to the principles of algorithmic information theory and minimum description length. One of his examples: mathematicians enjoy simple proofs with a short description in their formal language. Another very concrete example describes an aesthetically pleasing human face whose proportions can be described by very few bits of information,^[31][32] drawing inspiration from less detailed 15th century proportion studies by Leonardo da Vinci and Albrecht Dürer. Schmidhuber's theory explicitly distinguishes between what's beautiful and what's interesting, stating that interestingness corresponds to the first derivative of subjectively perceived beauty. Here the premise is that any observer continually tries to improve the predictability and compressibility of the observations by discovering regularities such as repetitions and symmetries and fractal self-similarity. Whenever the observer's learning process (which may be a predictive neural network - see also Neuroesthetics) leads to improved data compression such that the observation sequence can be described by fewer bits than before, the temporary interestingness of the data corresponds to the number of saved bits. This compression progress is proportional to the observer's internal reward, also called curiosity reward. A reinforcement learning algorithm is used to maximize future expected reward by learning to execute action sequences that cause additional interesting input data with yet unknown but learnable predictability or regularity. The principles can be implemented on artificial agents which then exhibit a form of artificial curiosity.^{[33][34][35][36]}

Applied aesthetics[link]

As well as being applied to art, aesthetics can also be applied to cultural objects. Aesthetic coupling between art-objects and medical topics was made by speakers working for the US Information Agency^[37] This coupling was made to reinforce the learning paradigm when English-language speakers used translators to address audiences in their own country. These audiences were generally not fluent in the English language. It can also be used in topics as diverse as mathematics, gastronomy, fashion and website design.^[38]

Aesthetic ethics[link]

Aesthetic ethics refers to the idea that human conduct and behaviour ought to be governed by that which is beautiful and attractive. John Dewey^[39] has pointed out that the unity of aesthetics and ethics is in fact reflected in our understanding of behaviour being "fair" - the word having a double meaning of attractive and morally acceptable. More recently, James Page^[40] has suggested that aesthetic ethics might be taken to form a philosophical rationale for peace education.

Truth as beauty, mathematics, analytic philosophy, and physics[link]

Mathematical considerations, such as symmetry and complexity, are used for analysis in theoretical aesthetics. This is different from the aesthetic considerations of applied aesthetics used in the study of mathematical beauty. Aesthetic considerations such as symmetry and simplicity are used in areas of philosophy, such as ethics and theoretical physics and cosmology to define truth, outside of empirical considerations. Beauty and Truth have been argued to be nearly synonymous,^[41] as reflected in the statement "Beauty is truth, truth beauty" in the poem Ode on a Grecian Urn by John Keats. The fact that judgments of beauty and judgments of truth both are influenced by processing fluency, which is the ease with which information can be processed, has been presented as an explanation for why beauty is sometimes equated with truth.^[42] Indeed, recent research found that people use beauty as an indication for truth in mathematical pattern tasks.^[43]

Computational inference of aesthetics[link]

Since about 2005, computer scientists have attempted to develop automated methods to infer aesthetic quality of images.^[44][45][46] Typically, these approaches follow a machine learning approach, where large numbers of manually rated photographs are used to "teach" a computer about what visual properties are of relevance to aesthetic quality. The Acquine engine, developed at Penn State University, rates natural photographs uploaded by users.^[47]

Notable in this area is Michael Leyton, professor of psychology at Rutgers University. Leyton is the president of the International Society for Mathematical and Computational Aesthetics and the International Society for Group Theory in Cognitive Science and has developed a generative theory of shape.

There have also been relatively successful attempts with regard to chess and music.^[48]

Aesthetic judgment[link]

Judgments of aesthetic value rely on our ability to discriminate at a sensory level. Aesthetics examines our affective domain response to an object or phenomenon. Immanuel Kant, writing in 1790, observes of a man "If he says that canary wine is agreeable he is quite content if someone else corrects his terms and reminds him to say instead: It is agreeable to me," because "Everyone has his own (sense of) taste". The case of "beauty" is different from mere "agreeableness" because, "If he proclaims something to be beautiful, then he requires the same liking from others; he then judges not just for himself but for everyone, and speaks of beauty as if it were a property of things."

Aesthetic judgments usually go beyond sensory discrimination. For David Hume, delicacy of taste is not merely "the ability to detect all the ingredients in a composition", but also our sensitivity "to pains as well as pleasures, which escape the rest of mankind." (Essays Moral Political and Literary. Indianapolis, Literary Classics 5, 1987.) Thus, the sensory discrimination is linked to capacity for pleasure. For Kant "enjoyment" is the result when pleasure arises from sensation, but judging something to be "beautiful" has a third requirement: sensation must give rise to pleasure by engaging our capacities of reflective contemplation. Judgments of beauty are sensory, emotional and intellectual all at once.

Viewer interpretations of beauty possess two concepts of value: aesthetics and taste. Aesthetics is the philosophical notion of beauty. Taste is a result of an education process and awareness of elite cultural values learned through exposure to mass culture. Bourdieu examined how the elite in society define the aesthetic values like taste and how varying levels of exposure to these values can result in variations by class, cultural background, and education.^[49] According to Kant, beauty is objective and universal; thus certain things are beautiful to everyone.^{[dubious – discuss][citation needed]} The contemporary view of beauty is not based on innate qualities, but rather on cultural specifics and individual interpretations.^{[citation needed]}

Factors involved in aesthetic judgment[link]

Rainbows often have aesthetic appeal.

Judgments of aesthetical values seem often to involve many other kinds of issues as well. Responses such as disgust show that sensory detection is linked in instinctual ways to facial expressions, and even behaviors like the gag reflex. Yet disgust can often be a learned or cultural issue too; as Darwin pointed out, seeing a stripe of soup in a man's beard is disgusting even though neither soup nor beards are themselves disgusting. Aesthetic judgments may be linked to emotions or, like emotions, partially embodied in our physical reactions. Seeing a sublime view of a landscape may give us a reaction of awe, which might manifest physically as an increased heart rate or widened eyes. These unconscious reactions may even be partly constitutive of what makes our judgment a judgment that the landscape is sublime.

Likewise, aesthetic judgments may be culturally conditioned to some extent. Victorians in Britain often saw African sculpture as ugly, but just a few decades later, Edwardian audiences saw the same sculptures as being beautiful. Evaluations of beauty may well be linked to desirability, perhaps even to sexual desirability. Thus, judgments of aesthetic value can become linked to judgments of economic, political, or moral value.^[50] In a current context, one might judge a Lamborghini to be beautiful partly because it is desirable as a status symbol, or we might judge it to be repulsive partly because it signifies for us over-consumption and offends our political or moral values.^[51]

"Part and Parcel in Animal and Human Societies". in Studies in animal and human behavior, vol. 2. pp. 115–195. Cambridge, Mass.: Harvard UP, 1971 (originally pub. 1950.) Aesthetic judgments can often be very fine-grained and internally contradictory. Likewise aesthetic judgments seem often to be at least partly intellectual and interpretative. It is what a thing means or symbolizes for us that is often what we are judging. Modern aestheticians have asserted that will and desire were almost dormant in aesthetic experience, yet preference and choice have seemed important aesthetics to some 20th century thinkers. The point is already made by Hume, but see Mary Mothersill, "Beauty and the Critic’s Judgment", in The Blackwell Guide to Aesthetics, 2004. Thus aesthetic judgments might be seen to be based on the senses, emotions, intellectual opinions, will, desires, culture, preferences, values, subconscious behavior, conscious decision, training, instinct, sociological institutions, or some complex combination of these, depending on exactly which theory one employs.

Are different art forms beautiful, disgusting, or boring in the same way?[link]

A third major topic in the study of aesthetic judgments is how they are unified across art forms. We can call a person, a house, a symphony, a fragrance, and a mathematical proof beautiful. What characteristics do they share which give them that status? What possible feature could a proof and a fragrance both share in virtue of which they both count as beautiful? What makes a painting beautiful is quite different from what makes music beautiful, which suggests that each art form has its own language for the judgement of aesthetics.^[52]

At the same time, there is seemingly quite a lack of words to express oneself accurately when making an aesthetic judgment. An aesthetic judgment cannot be an empirical judgement. Therefore, due to impossibility for precision, there is confusion about what interpretations can be culturally negotiated. Due to imprecision in the standard English language, two completely different feelings experienced by two different people can be represented by an identical verbal expression. Wittgenstein stated this in his lectures on aesthetics and language games.

A collective identification of beauty, with willing participants in a given social spectrum, may be a socially negotiated phenomenon, discussed in a culture or context. Is there some underlying unity to aesthetic judgment and is there some way to articulate the similarities of a beautiful house, beautiful proof, and beautiful sunset?^[53] Defining it requires a description of the entire phenomenon, as Wittgenstein argued in his lectures on aesthetics. Likewise there has been long debate on how perception of beauty in the natural world, especially perception of the human form as beautiful, is supposed to relate to perceiving beauty in art or artefacts. This goes back at least to Kant, with some echoes even in St. Bonaventure.^{[citation needed]}

Aesthetics and the philosophy of art[link]

Aesthetics is for the artist as Ornithology is for the birds.

— Barnett Newman^[54][55]

For some, aesthetics is considered a synonym for the philosophy of art since Hegel, while others insist that there is a significant distinction between these closely related fields. In practice aesthetic judgement refers to the sensory contemplation or appreciation of an object (not necessarily an art object), while artistic judgement refers to the recognition, appreciation or criticism of art or an art work.

Philosophical aesthetics has not only to speak about art and to produce judgments about art works, but has also to give a definition of what art is. Art is an autonomous entity for philosophy, because art deals with the senses (i. e. the etymology of aesthetics) and art is as such free of any moral or political purpose. Hence, there are two different conceptions of art in aesthetics : art as knowledge or art as action, but aesthetics is neither epistemology nor ethics.^[56]

What is "art"?[link]

Harmony of colors

How best to define the term “art” is a subject of constant contention; many books and journal articles have been published arguing over even the basics of what we mean by the term “art”.^[57] Theodor Adorno claimed in 1969 “It is self-evident that nothing concerning art is self-evident.”^[58][59] Artists, philosophers, anthropologists, psychologists and programmers all use the notion of art in their respective fields, and give it operational definitions that vary considerably. Furthermore, it is clear that even the basic meaning of the term "art" has changed several times over the centuries, and has continued to evolve during the 20th century as well.

The main recent sense of the word “art” is roughly as an abbreviation for creative art or “fine art.” Here we mean that skill is being used to express the artist’s creativity, or to engage the audience’s aesthetic sensibilities, or to draw the audience towards consideration of the “finer” things. Often, if the skill is being used in a functional object, people will consider it a craft instead of art, a suggestion which is highly disputed by many Contemporary Craft thinkers. Likewise, if the skill is being used in a commercial or industrial way it may be considered design instead of art, or contrariwise these may be defended as art forms, perhaps called applied art. Some thinkers, for instance, have argued that the difference between fine art and applied art has more to do with the actual function of the object than any clear definitional difference.^[60] Art usually implies no function other than to convey or communicate an idea.

Even as late as 1912 it was normal in the West to assume that all art aims at beauty, and thus that anything that wasn't trying to be beautiful couldn't count as art. The cubists, dadaists, Stravinsky, and many later art movements struggled against this conception that beauty was central to the definition of art, with such success that, according to Danto, "Beauty had disappeared not only from the advanced art of the 1960’s but from the advanced philosophy of art of that decade as well."^[58] Perhaps some notion like "expression" (in Croce’s theories) or "counter-environment" (in McLuhan’s theory) can replace the previous role of beauty. Brian Massumi brought back "beauty" into consideration together with "expression".^[61] Another view, as important to the philosophy of art as "beauty," is that of the "sublime," elaborated upon in the twentieth century by the postmodern philosopher Jean-François Lyotard. A further approach, elaborated by André Malraux in works such as The Voices of Silence, is that art is fundamentally a response to a metaphysical question ('Art', he writes, 'is an 'anti-destiny'). Malraux argues that, while art has sometimes been oriented towards beauty and the sublime (principally in post-Renaissance European art) these qualities, as the wider history of art demonstrates, are by no means essential to it.^[62]

Perhaps (as in Kennick's theory) no definition of art is possible anymore. Perhaps art should be thought of as a cluster of related concepts in a Wittgensteinian fashion (as in Weitz or Beuys). Another approach is to say that “art” is basically a sociological category, that whatever art schools and museums and artists define as art is considered art regardless of formal definitions. This "institutional definition of art" (see also Institutional Critique) has been championed by George Dickie. Most people did not consider the depiction of a Brillo Box or a store-bought urinal to be art until Andy Warhol and Marcel Duchamp (respectively) placed them in the context of art (i.e., the art gallery), which then provided the association of these objects with the associations that define art.

Proceduralists often suggest that it is the process by which a work of art is created or viewed that makes it art, not any inherent feature of an object, or how well received it is by the institutions of the art world after its introduction to society at large. If a poet writes down several lines, intending them as a poem, the very procedure by which it is written makes it a poem. Whereas if a journalist writes exactly the same set of words, intending them as shorthand notes to help him write a longer article later, these would not be a poem. Leo Tolstoy, on the other hand, claims that what decides whether or not something is art is how it is experienced by its audience, not by the intention of its creator. Functionalists like Monroe Beardsley argue that whether or not a piece counts as art depends on what function it plays in a particular context; the same Greek vase may play a non-artistic function in one context (carrying wine), and an artistic function in another context (helping us to appreciate the beauty of the human figure). '

What should we judge when we judge art?[link]

Nature provides aesthetic ideals.

Art can be difficult at the metaphysical and ontological levels as well as at the value theory level. When we see a performance of Hamlet, how many works of art are we experiencing, and which should we judge? Perhaps there is only one relevant work of art, the whole performance, which many different people have contributed to, and which will exist briefly and then disappear. Perhaps the manuscript by Shakespeare is a distinct work of art from the play by the troupe, which is also distinct from the performance of the play by this troupe on this night, and all three can be judged, but are to be judged by different standards.

Perhaps every person involved should be judged separately on his or her own merits, and each costume or line is its own work of art (with perhaps the director having the job of unifying them all). Similar problems arise for music, film, dance, and even painting. Is one to judge the painting itself, the work of the painter, or perhaps the painting in its context of presentation by the museum workers?

These problems have been made even more difficult by the rise of conceptual art since the 1960s. Warhol’s famous Brillo Boxes are nearly indistinguishable from actual Brillo boxes at the time. It would be a mistake to praise Warhol for the design of his boxes (which were designed by Steve Harvey), yet the conceptual move of exhibiting these boxes as art in a museum together with other kinds of paintings is Warhol's. Are we judging Warhol’s concept? His execution of the concept in the medium? The curator’s insight in letting Warhol display the boxes? The overall result? Our experience or interpretation of the result? Ontologically, how are we to think of the work of art? Is it a physical object? Several objects? A class of objects? A mental object? A fictional object? An abstract object? An event? Or simply an Act?

What should art be like?[link]

Many goals have been argued for art, and aestheticians often argue that some goal or another is superior in some way. Clement Greenberg, for instance, argued in 1960 that each artistic medium should seek that which makes it unique among the possible mediums and then purify itself of anything other than expression of its own uniqueness as a form.^[63] The Dadaist Tristan Tzara on the other hand saw the function of art in 1918 as the destruction of a mad social order. “We must sweep and clean. Affirm the cleanliness of the individual after the state of madness, aggressive complete madness of a world abandoned to the hands of bandits.”^[64] Formal goals, creative goals, self-expression, political goals, spiritual goals, philosophical goals, and even more perceptual or aesthetic goals have all been popular pictures of what art should be like.

The value of art[link]

Tolstoy defined art (and by no coincidence also characterized its value) as the following: "Art is a human activity consisting in this, that one man consciously, by means of certain external signs, hands on to others feelings he has lived through, and that other people are infected by these feelings and also experience them."

The value of art, then, is one with the value of empathy.

Other possible views are these: Art can act as a means to some special kind of knowledge. Art may give insight into the human condition. Art relates to science and religion. Art serves as a tool of education, or indoctrination, or enculturation. Art makes us more moral. It uplifts us spiritually. Art is politics by other means. Art has the value of allowing catharsis. In any case, the value of art may determine the suitability of an art form. Do they differ significantly in their values, or (if not) in their ability to achieve the unitary value of art?

But to approach the question of the value of art systematically, one ought to ask: for whom? For the artist? For the audience? For society at large, and/or for individuals beyond the audience? Is the "value" of art different in each of these different contexts?

Working on the intended value of art tends to help define the relations between art and other acts. Art clearly does have spiritual goals in many contexts, but what exactly is the difference between religious art and religion per se? The truth is complex; art is both useless in a functional sense, and also the most important human activity.

An argument for the value of art, used in the fictional work 'The Hitchhikers Guide to the Galaxy', proceeds that, should some external force presenting imminent destruction of Earth, ask the inhabitants, of what use is humanity, what should humanity's response be? The argument continues that the only justification humanity could give for its continued existence would be the past creation and continued creation of things like a Shakespeare play, a Rembrandt painting or a Bach concerto. The suggestion is that these are the things of value which define humanity.^[65]

Aesthetic universals[link]

The philosopher Denis Dutton identified six universal signatures in human aesthetics:^[66]

1. Expertise or virtuosity. Humans cultivate, recognize, and admire technical artistic skills.
2. Nonutilitarian pleasure. People enjoy art for art's sake, and don't demand that it keep them warm or put food on the table.
3. Style. Artistic objects and performances satisfy rules of composition that place them in a recognizable style.
4. Criticism. People make a point of judging, appreciating, and interpreting works of art.
5. Imitation. With a few important exceptions like abstract painting, works of art simulate experiences of the world.
6. Special focus. Art is set aside from ordinary life and made a dramatic focus of experience.

It might be objected, however, that there are rather too many exceptions to Dutton's categories. For example, the installations of the contemporary artist Thomas Hirschhorn deliberately eschew technical virtuosity. People can appreciate a Renaissance Madonna for aesthetic reasons, but such objects often had (and sometimes still have) specific devotional functions. "Rules of composition" that might be read into Duchamp's Fountain or John Cage's 4′33″ do not locate the works in a recognizable style (or certainly not a style recognizable at the time of the works' realisation). Moreover, some of Dutton's categories seem too broad: a physicist might entertain hypothetical worlds in his/her imagination in the course of formulating a theory. Another problem is that Dutton's categories seek to universalise traditional European notions of aesthetics and art forgetting that, as André Malraux and others have pointed out, there have been large numbers of cultures in which such ideas (including the idea "art" itself) were non-existent.^[67]

Increasingly, academics in both the sciences and the humanities look to evolutionary psychology and cognitive science in an effort to understand the connection between psychology and aesthetics. Aside from Dutton, others exploring this realm include David Bordwell, Brian Boyd, Christine Buci-Glucksmann, Noël Carroll, Ellen Dissanayake, Nancy Easterlin, Bracha Ettinger, David Evans, Jonathan Gottschall, Torben Grodal, Paul Hernadi,, Patrick Hogan, Carl Plantinga, Rolf Reber, Elaine Scarry, Murray Smith, Wendy Steiner, Robert Storey, Frederick Turner, and Mark Turner.

Criticism[link]

The philosophy of aesthetics as a practice has been criticized by some sociologists and writers of art and society. Raymond Williams argues that there is no unique and or individual aesthetic object which can be extrapolated from the art world, but that there is a continuum of cultural forms and experience of which ordinary speech and experiences may signal as art. By "art" we may frame several artistic "works" or "creations" as so though this reference remains within the institution or special event which creates it and this leaves some works or other possible "art" outside of the frame work, or other interpretations such as other phenomenon which may not be considered as "art". Pierre Bourdieu disagrees with Kant's idea of the "aesthetic". He argues that Kant's "aesthetic" merely represents an experience that is the product of an elevated class habitus and scholarly leisure as opposed to other possible and equally valid "aesthetic" experiences which lay outside Kant's narrow definition.

References[link]

Further reading[link]

External links[link]

Wikiversity has learning materials about Aesthetics at Topic:Philosophy of art

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Aesthetic Perfection is an American electronic-industrial musical project created by Daniel Graves in 2000.^[1] As of Fall 2011, Aesthetic Perfection is signed directly to Metropolis Records in the USA and Out of Line Records in Europe. Additionally, the band is licensed to Gravitator Records^[2] in the Russian federation and Death Watch Asia^[3] in Japan.

The band's third album "All Beauty Destroyed", was released on Nov. 4 2011 in Europe and Nov. 8, 2011 in the USA.^[4]

Discography[link]

Releases

Title	Details	Label	Year
Close to Human	CD, Album	Out of Line Records/ Bractune Records	2005
A Violent Emotion	CD, Album, Digi	Out of Line Records/ Bractune Records	2008
A Violent Emotion	CD, Album	Gravitator Records	2009
A Violent Emotion	CD, Album, Digi	Deathwatch Asia	2009
The Devil's in the Details	CD, Single	Self Released	2011
Inhuman	CD, Single	Out of Line Records/ Metropolis Records	2011
All Beauty Destroyed	CD, Album, Digi	Out of Line Records/ Metropolis Records	2011

Remixes of Other Artists

Compilations

References[link]

This article on a United States electronic music band is a stub. You can help Wikipedia by expanding it. v t e

This article may require cleanup to meet Wikipedia's quality standards. The specific problem is: The article lacks structure and needs more background information (as well as sources).. Please help improve this article if you can; the talk page may contain suggestions. (December 2011)

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There are many people in history who are commonly appended with the phrase "the Great", or who were called that or an equivalent phrase in their own language. Other languages have their own suffixes such as e Bozorg and e azam in Persian and Urdu respectively.

In Persia, the title "the Great" at first seems to be a colloquial version of the Old Persian title "Great King". This title was first used by the conqueror Cyrus II of Persia.^[1]

The Persian title was inherited by Alexander III of Macedon (336–323 BC) when he conquered the Persian Empire, and the epithet "Great" eventually became personally associated with him. The first reference (in a comedy by Plautus)^[2] assumes that everyone knew who "Alexander the Great" was; however, there is no earlier evidence that Alexander III of Macedon was called "the Great".

The early Seleucid kings, who succeeded Alexander in Persia, used "Great King" in local documents, but the title was most notably used for Antiochus the Great (223–187 BC).

Later rulers and commanders began to use the epithet "the Great" as a personal name, like the Roman general Pompey. Others received the surname retrospectively, like the Carthaginian Hanno and the Indian emperor Ashoka the Great. Once the surname gained currency, it was also used as an honorific surname for people without political careers, like the philosopher Albert the Great.

As there are no objective criteria for "greatness", the persistence of later generations in using the designation greatly varies. For example, Louis XIV of France was often referred to as "The Great" in his lifetime but is rarely called such nowadays, while Frederick II of Prussia is still called "The Great". A later Hohenzollern - Wilhelm I - was often called "The Great" in the time of his grandson Wilhelm II, but rarely later.

Rulers[link]

• Abbas I of Persia (1571–1629), Shah of Iran
• Akbar (1542–1605), ruler of the Mughal Empire of South Asia, mainly India
• Alain I of Albret (1440–1522), French aristocrat
• Alexander the Great (356-323 BC), King of Macedonia, Persia, Greece, Egypt, and all of Mesopotamia
• Alexander I of Georgia (1386–1446), King of Georgia
• Alfonso III of León (c. 848-910), King of León, Galicia and Asturias
• Alfred the Great (848/849-899), King of Wessex
• Antiochus III the Great (c. 241–187 BC), ruler of the Seleucid Empire
• Ashoka the Great (c. 304–232 BC), Indian emperor of the Maurya dynasty
• Ashot I of Iberia “the Great”(died 826/830), presiding prince of Iberia (modern Georgia),
• Askia Mohammad I (c. 1442–1538), ruler of the Songhai Empire
• Bhumibol Adulyadej (born 1927), King of Thailand
• Bolesław I Chrobry (967-1025), sometimes called "the Great", first King of Poland
• Bruno the Great (925–965), Archbishop of Cologne and Duke of Lotharingia (also listed in the following section)
• Buddha Yodfa Chulaloke (1736–1809), founder and ruler of the Rattanakosin Kingdom (in what is now Thailand)
• Cnut the Great (c. 985 or 995-1035), King of Denmark, England, Norway and parts of Sweden
• Casimir III the Great (1310–1370), King of Poland
• Catherine the Great (1729–1796), Empress of Russia
• Chandragupta II (reigned 375-413/415), also known as Vikramaditya, ruler of the Gupta empire in India
• Charlemagne (died 814), King of the Franks and Emperor of the Romans
• Chulalongkorn (1853–1910), King of Siam (now Thailand)
• Chlothar II (584-629), King of Neustria and King of the Franks
• Conrad, Margrave of Meissen (c. 1097-1157), Margrave of Meissen
• Constantine I (c. 272-337), Roman emperor
• Cyaxares the Great (c. 625-585 BC), third king of Media
• Cyrus the Great (c. 600 BC or 576 BC–530 BC), founder and ruler of the Persian or Achaemenid Empire
• Darius the Great (550 – 486 BC), third ruler of the Persian Empire
• Devapala (died 850), ruler of the Pala Empire in the Indian subcontinent
• Dionysius I, Greek tyrant of Syracuse^[3]
• Ferdinand I of León and Castile (c. 1015–1065), King of León and Count of Castile
• Frederick the Great (1712–1786), King of Prussia
• Genghis Khan (1162?-1227), founder and Great Khan of the Mongol Empire
• Gero (c. 900–965), ruler of Marca Geronis, a very large march in Europe
• Gustavus Adolphus of Sweden (1594–1632), King of Sweden, founder of the Swedish Empire, and noted military leader
• Gwanggaeto the Great, King of Goguryeo, one of the Three Kingdoms of Korea^[4][5]
• Hanno the Great, the name of three leaders of Carthage, in the 4th, 3rd, and 2nd centuries BC
• Henry I, Duke of Burgundy (946–1002)
• Henry IV of France (1553–1610), King of France and King of Navarre
• Herod the Great (73/74 BC-4 BC), King of Judea
• Hugh the Great (898-956), Duke of the Franks and Count of Paris
• Hugh Magnus of France (1007–1025), co-King of France
• Hugh I, Count of Vermandois (1057–1101)
• Humphrey I de Bohun (died c. 1123), Anglo-Norman aristocrat
• Ivan III of Russia (1440–1505), Tsar of Russia
• John I of Portugal (1358–1433), King of Portugal and the Algarve
• John II of Aragon (1398–1479), King of Aragon and, through his wife, King of Navarre
• Justinian I (483-565), Byzantine Emperor
• Kamehameha I (c. 1758-1819), first King of Hawai'i
• Kanishka (died c. 127), ruler of the Kushan Empire in Central Asia and parts of India
• Kvirike III of Kakheti (1010–1029), King of Kakheti in eastern Georgia
• Kublai Khan (1215–1294), Mongol ruler in the 13th century and Emperor of China; founder of the Yuan Dynasty
• Llywelyn the Great (c. 1172–1240), Prince of Gwynedd and de facto ruler of most of Wales
• Louis I of Hungary (1326–1382), King of Hungary, Croatia and Poland
• Mangrai the Great (1238–1317), Lanna, northern Thailand
• Emperor Meiji (1852–1912), Emperor of Japan
• Mircea I of Wallachia (1355–1418)
• Mithridates II of Parthia (died 88 BC), ruler of the Parthian Empire (in present day Iran)
• Mithridates VI of Pontus (134 BC–63 BC), ruler of Pontus and the Bosporan Kingdom
• Mstislav I of Kiev (1076–1132), Grand Prince of Kievan Rus
• Naresuan (1555–1605), King of Ayutthaya
• Narai (1633–1688), King of Ayutthaya (in what is now modern Thailand)
• Odo the Great (died c. 735), Duke of Aquitaine
• Otto I, Holy Roman Emperor (912-973)
• K'inich Janaab' Pakal (603-683), ruler of the Mayan city-state of Palenque
• Parakramabahu I of Polonnaruwa (1123–1186), King of Sri Lanka
• Peter Krešimir IV of Croatia (died 1075), King of Croatia
• Peter the Great (1672–1725), Tsar of Russia
• Peter III of Aragon (1239–1285), King of Aragon and King of Sicily
• Pompey (106 BC-48 BC), military and political leader of the late Roman Republic, rival of Julius Caesar
• Radama I (1793–1828), first king of greater Madagascar
• Raja Raja Chola I (c. 947-1014), Indian emperor of the Cholas.^[6][7][8]
• Rajendra Chola I (reigned 1014–1044), Tamil King of India
• Ramesses II (reigned 1279 BC – 1213 BC), considered the greatest pharaoh of Ancient Egypt
• Ram Khamhaeng (around 1237 to 1247-1298), King of Sukhothai (in present day Thailand)
• Ramon Berenguer III, Count of Barcelona (1082–1131), also Count of Provence and various other counties
• Rhodri the Great (c. 820–878), King of Gwynedd (in present day Wales)
• Roman the Great (after 1160-1205), Grand Prince of Kiev
• Saladin (c. 1138-1193), Kurdish Sultan of Egypt and Syria, founder of the Ayyubid dynasty, and victor over the Crusaders
• Samudragupta (c. 335–375), ruler of the Gupta empire in the Indian subcontinent
• Sancho III of Navarre (c. 992-1035), King of Kingdom of Navarre
• Sargon of Akkad (died c. 2215 BC), ruler of the Akkadian Empire
• Sejong the Great (1397–1450), Korean king^[9]
• Shapur II (309-379), king of the Sassanid Empire, Persia
• Simeon I of Bulgaria (864/865-927), ruler of the First Bulgarian Empire
• Stephen III of Moldavia (1433–1504), Prince of Moldavia (Romania)
• Stephen Uroš IV Dušan of Serbia (c. 1308-1355), King of Serbia and Emperor of the Serbs and Greeks
• Taksin (1734–1782), King of the Thonburi Kingdom (Thailand)
• Tamar (1160-1123), Queen of the Georgian Empire
• Timur (1336–1405), better known as Tamerlane, founder of the Timurid Dynasty
• Theobald II, Count of Champagne (1090–1151), Count of Blois and of Chartres as Theobald IV, Count of Champagne and of Brie
• Theodoric the Great (454-526), King of the Ostrogoths, regent of the Visigoths and a viceroy of the Byzantine Empire
• Theodosius I (347-395), Roman emperor
• Tigranes the Great (140-55 BC), Emperor of Armenia
• Tiridates III of Armenia (285-339), King of Armenia
• Umar (c. 586 to 590–644), second caliph of the Muslim Empire
• Valdemar I of Denmark (1131–1182), King of Denmark
• Valentinian I (364-375), Roman Emperor
• Vladimir I of Kiev (c. 958-1015), ruler of Kievan Rus
• Vytautas (c. 1350-1430), archduke of the Lithuanian Grand Duchy
• William I, Count of Burgundy (1020–1087), Count of Burgandy and Mâcon
• William V, Duke of Aquitaine (969-1030), also Count of Poitou
• Xerxes I (519-465 BC), King of Kings of the Achaemenid Empire (Persia)
• Yu the Great (c. 2200-2100 BC), legendary ruler in ancient China

Religious figures[link]

• Abraham the Great of Kashkar (ca. 492-586), monk and saint of the Assyrian Church of the East
• Abraham Kidunaia (died c. 366, hermit, priest, and Christian saint of Mesopotamia
• Albertus Magnus (1193/1206–1280), medieval German philosopher and theologian
• Anthony the Great (c. 251–356), early Christian saint of Egypt
• Babai the Great (c. 551–628), Assyrian church leader
• Basil of Caesarea (330-379), Greek bishop and theologian
• Bruno the Great (925–965), Archbishop of Cologne and Duke of Lotharingia (also listed in the previous section)
• Euthymius the Great (377-473), abbot and Roman Catholic and Eastern Orthodox saint
• Gertrude the Great (1256-c. 1302), German Benedictine, mystic, theologian and Roman Catholic saint
• Pope Gregory I (c. 540-604)
• Hiyya the Great, 3rd-century rabbi, Palestine
• Pope John Paul II (1920–2005)
• Pope Leo I (c. 391 or 400-461)
• Macarius of Egypt (c. 300-391), Egyptian hermit
• Pope Nicholas I (c. 800-867)
• Photius I of Constantinople (c. 810–c. 893), Eastern Orthodox saint and Patriarch of Constantinople
• William of Maleval (died 1157), founder of the Catholic congregation of Williamites

Other[link]

• Beli Mawr, a figure in medieval Welsh literature and genealogies
• Emmy the Great, folk singer
• Matteo Rosso the Great, Roman politician and father of Pope Nicholas III
• Prokop the Great, Hussite general in Bohemia

See also[link]

• Epithet
• List of monarchs by nickname
• List of nicknames of European Royalty and Nobility: G-I
• James, son of Zebedee, also known as James the Greater, one of the twelve apostles of Jesus
• Ajax (mythology), called Ajax the Greater
• Mohandas Karamchand Gandhi, whose common honorific "Mahatma" means "Great Soul"

Notes[link]

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Professional ratings
Review scores
Source	Rating
Allmusic	[1]

Hate Rock 'N' Roll is the third compilation of B-sides and rare tracks by Scottish alternative rock band The Jesus and Mary Chain.

Track listing[link]

All songs written by Jim Reid and William Reid, except where noted.

CD (9-43043-2)

1. "I Hate Rock 'n' Roll" (W. Reid) - 3:43
2. "Snakedriver" - 3:42
3. "Something I Can't Have" - 3:01
4. "Bleed Me" (J. Reid) - 3:37
5. "33 1/3" (J. Reid) - 3:17
6. "Lost Star" (W. Reid) - 2:05
7. "Penetration" - 2:47
8. "New York City" (W. Reid) - 1:58
9. "Taking It Away" (Ben Lurie) - 2:11
10. "I'm in With the Out Crowd" (J. Reid)
11. "Little Stars" (W. Reid) - 2:36
12. "Teenage Lust (Desdemoana Mix)" - 3:32
13. "Perfect Crime" (W. Reid) - 1:34

Original releases[link]

• Tracks 1, 4, 5, 6: Single "I Hate Rock 'n' Roll" from 1995
• Tracks 2, 3: E.P. Sound of Speed from 1993
• Track 7: B-side to "Blues from a Gun" from 1989
• Tracks 8, 9: B-sides to "Come On" from 1994
• Tracks 11, 13: B-sides to "Sometimes Always" from 1994
• Track 12: Remix of track from Honey's Dead from 1992

Personnel[link]

The Jesus and Mary Chain[link]

• Jim Reid - vocals, guitar, production
• William Reid - vocals, guitar, production, engineer (track 7)
• Ben Lurie - bass
• Nick Sanderson - drums (tracks 1 to 6)
• Steve Monti - drums (tracks 9 to 11)

Additional personnel[link]

• Dick Meaney - engineer (tracks 1 to 6, 11)
• Nick Addison - engineer (tracks 8 to 10)
• Martin Schmeize - engineer (track 12)

References[link]

Oscar Wilde
Photograph taken in 1882 by Napoleon Sarony
Born	(1854-10-16)16 October 1854 Dublin, Ireland
Died	30 November 1900(1900-11-30) (aged 46) Paris, France
Occupation	Writer
Language	English, French
Nationality	Irish
Alma mater	Trinity College, Dublin
Period	Victorian era
Genres	Drama, short story, dialogue, journalism
Literary movement	Aestheticism
Notable work(s)	The Importance of Being Earnest, The Picture of Dorian Gray
Spouse(s)	Constance Lloyd (1884–1898)
Children	Cyril Holland, Vyvyan Holland
Relative(s)	Sir William Wilde, Jane, Lady Wilde
Influences Plato, Aristotle, Greek literature, William Shakespeare, Théophile Gautier, French literature, Joris-Karl Huysmans, John Keats, Victor Hugo, Honoré de Balzac, Peter Kropotkin, Walter Pater, John Ruskin, James McNeill Whistler, John Pentland Mahaffy, Dante
Influenced Jorge Luis Borges, James Joyce, Samuel Beckett, Paul Merton, James Morrow, Enchi Fumiko, Erico Verissimo, Igor Severyanin, Irène Némirovsky, André Gide, Max Beerbohm, Stephen Fry, Lawrence Durrell, Camille Paglia, Dave Sim, Mateiu Caragiale, Tom Stoppard, Saki, Amanda Filipacchi, W. H. Pugmire, Ronald Firbank, Christopher Hitchens, Morrissey, Peter Doherty, Benjamin Tucker,[1] Renzo Novatore
Signature

Oscar Fingal O'Flahertie Wills Wilde (16 October 1854 – 30 November 1900) was an Irish writer and poet. After writing in different forms throughout the 1880s, he became one of London's most popular playwrights in the early 1890s. Today he is remembered for his epigrams, plays and the circumstances of his imprisonment, followed by his early death.

Wilde's parents were successful Dublin intellectuals. Their son became fluent in French and German early in life. At university Wilde read Greats; he proved himself to be an outstanding classicist, first at Dublin, then at Oxford. He became known for his involvement in the rising philosophy of aestheticism, led by two of his tutors, Walter Pater and John Ruskin. After university, Wilde moved to London into fashionable cultural and social circles. As a spokesman for aestheticism, he tried his hand at various literary activities: he published a book of poems, lectured in the United States of America and Canada on the new "English Renaissance in Art", and then returned to London where he worked prolifically as a journalist. Known for his biting wit, flamboyant dress, and glittering conversation, Wilde had become one of the most well-known personalities of his day.

At the turn of the 1890s, he refined his ideas about the supremacy of art in a series of dialogues and essays, and incorporated themes of decadence, duplicity, and beauty into his only novel, The Picture of Dorian Gray (1890). The opportunity to construct aesthetic details precisely, and combine them with larger social themes, drew Wilde to write drama. He wrote Salome (1891) in French in Paris but it was refused a licence. Unperturbed, Wilde produced four society comedies in the early 1890s, which made him one of the most successful playwrights of late Victorian London.

At the height of his fame and success, while his masterpiece, The Importance of Being Earnest (1895), was still on stage in London, Wilde had the Marquess of Queensberry, the father of his lover, Lord Alfred Douglas, prosecuted for libel, a charge carrying a penalty of up to two years in prison. The trial unearthed evidence that caused Wilde to drop his charges and led to his own arrest and trial for gross indecency with other men. After two more trials he was convicted and imprisoned for two years' hard labour. In prison he wrote De Profundis (written in 1897 & published in 1905), a long letter which discusses his spiritual journey through his trials, forming a dark counterpoint to his earlier philosophy of pleasure. Upon his release he left immediately for France, never to return to Ireland or Britain. There he wrote his last work, The Ballad of Reading Gaol (1898), a long poem commemorating the harsh rhythms of prison life. He died destitute in Paris at the age of forty-six.

Early life[link]

Statue of Oscar Wilde by Danny Osborne in Dublin's Merrion Square

Oscar Wilde was born at 21 Westland Row, Dublin (now home of the Oscar Wilde Centre, Trinity College) the second of three children born to Sir William Wilde and Jane Francesca Wilde, two years behind William ("Willie"). Jane Wilde, under the pseudonym "Speranza" (the Italian word for 'Hope'), wrote poetry for the revolutionary Young Irelanders in 1848 and was a life-long Irish nationalist.^[2] She read the Young Irelanders' poetry to Oscar and Willie, inculcating a love of these poets in her sons.^[3] Lady Wilde's interest in the neo-classical revival showed in the paintings and busts of ancient Greece and Rome in her home.^[3] William Wilde was Ireland's leading oto-ophthalmologic (ear and eye) surgeon and was knighted in 1864 for his services as medical adviser and assistant commissioner to the censuses of Ireland.^[4] He also wrote books about Irish archaeology and peasant folklore. A renowned philanthropist, his dispensary for the care of the city's poor at the rear of Trinity College, Dublin, was the forerunner of the Dublin Eye and Ear Hospital, now located at Adelaide Road.^[4] Wilde was baptised as an infant in St. Mark's Church, Dublin the local Church of Ireland (Anglican) church. When the church was closed, the records were moved to the nearby St. Ann's Church, Dawson Street. ^[5]

In addition to his children with his wife, Sir William Wilde was the father of three children born out of wedlock before his marriage: Henry Wilson, born in 1838, and Emily and Mary Wilde, born in 1847 and 1849, respectively, of different parentage to Henry. Sir William acknowledged paternity of his illegitimate children and provided for their education, but they were reared by his relatives rather than with his wife and legitimate children.^[6]

In 1855, the family moved to No. 1 Merrion Square, where Wilde's sister, Isola, was born in 1857. The Wildes' new home was larger and, with both his parents' sociality and success soon became a "unique medical and cultural milieu"; guests at their salon included Sheridan le Fanu, Charles Lever, George Petrie, Isaac Butt, William Rowan Hamilton and Samuel Ferguson.^[3]

Until he was nine, Oscar Wilde was educated at home, where a French bonne and a German governess taught him their languages^{[citation needed]}. He then attended Portora Royal School in Enniskillen, County Fermanagh.^[7] Until his early twenties, Wilde summered at the villa his father built in Moytura, County Mayo.^[8] There the young Wilde and his brother Willie played with George Moore.

Isola died aged nine of meningitis. Wilde's poem "Requiescat" is dedicated to her memory:^[9]

"Tread lightly, she is near
Under the snow
Speak gently, she can hear
the daisies grow"

University education: 1870s[link]

Trinity College, Dublin[link]

Wilde left Portora with a royal scholarship to read classics at Trinity College, Dublin, from 1871 to 1874,^[10] sharing rooms with his older brother Willie Wilde. Trinity, one of the leading classical schools, set him with scholars such as R.Y. Tyrell, Arthur Palmer, Edward Dowden and his tutor, J.P. Mahaffy who inspired his interest in Greek literature. As a student Wilde worked with Mahaffy on the latter's book Social Life in Greece.^[11] Wilde, despite later reservations, called Mahaffy "my first and best teacher" and "the scholar who showed me how to love Greek things".^[12] For his part Mahaffy boasted of having created Wilde; later, he would name him "the only blot on my tutorship".^[13]

The University Philosophical Society also provided an education, discussing intellectual and artistic subjects such as Rosetti and Swinburne weekly. Wilde quickly became an established member – the members' suggestion book for 1874 contains two pages of banter (sportingly) mocking Wilde's emergent aestheticism. He presented a paper entitled "Aesthetic Morality".^[14] At Trinity, Wilde established himself as an outstanding student: he came first in his class in his first year, won a scholarship by competitive examination in his second, and then, in his finals, won the Berkeley Gold Medal, the University's highest academic award in Greek.^[15] He was encouraged to compete for a demyship to Magdalen College, Oxford – which he won easily, having already studied Greek for over nine years.

Magdalen College, Oxford[link]

Oscar Wilde at Oxford

At Magdalen he read Greats from 1874 to 1878, and from there he applied to join the Oxford Union, but failed to be elected.^[16]

Attracted by its dress, secrecy, and ritual, Wilde petitioned the Apollo Masonic Lodge at Oxford, and was soon raised to the "Sublime Degree of Master Mason".^[17] During a resurgent interest in Freemasonry in his third year, he commented he "would be awfully sorry to give it up if I secede from the Protestant Heresy".^[18] He was deeply considering converting to Catholicism, discussing the possibility with clergy several times. In 1877, Wilde was left speechless after an audience with Pope Pius IX in Rome.^[19] He eagerly read Cardinal Newman's books, and became more serious in 1878, when he met the Reverend Sebastian Bowden, a priest in the Brompton Oratory who had received some high profile converts. Neither his father, who threatened to cut off his funds, nor Mahaffy thought much of the plan; but mostly Wilde, the supreme individualist, balked at the last minute from pledging himself to any formal creed. On the appointed day of his baptism, Father Bowden received a bunch of altar lilies instead. Wilde retained a lifelong interest in Catholic theology and liturgy.^[20]