Aesthetic experience has had a long and contentious history in the Western intellectual tradition. Following Kant and Hegel, a human’s interaction with nature or art frequently has been conceptualized as separate from issues of practical activity or moral value. This book examines how art can be seen as a way of moral cultivation. Scott Stroud uses the thought of the American pragmatist John Dewey to argue that art and the aesthetic have a close connection to morality. Dewey gives us a way to reconceptualize our ideas of ends, means, and experience so as to locate the moral value of aesthetic experience in the experience of absorption itself, as well as in the experience of reflective attention evoked by an art object.

Features productive (re)interpretations of 21st century experience using the lens of Dewey’s Art as Experience, through putting an array of international philosophers, educators, and artists-researchers in transactional dialogue and on equal footing in an academic text.

Annotation In this provocative book, Philip W. Jackson examines John Dewey's thinking about the arts and its implications for educational practices. Jackson discusses Dewey's aesthetic theory, considers the transformative power of the experience of art, and shows in specific instances how the application of Dewey's view of the arts would improve learning experiences.

This book explores the writings of philosopher and educator, John Dewey, in order to develop an expansive vision of aesthetic education and everyday poetics of living. Robert Pirsig's best-selling book, Zen and the Art of Motorcycle Maintenance , provides concrete exemplifications of this compelling yet unconventional vision.

This book uses John Dewey to articulate discursive practices that would help citizens form better intellectual and moral relationships with their fragmented, shifting political environment. These practices do not impart more or better information to citizens, but instead consist in dialog exhibiting rhythms and patterns that increase their interest in inquiring how distant events and communities affect their individual lives. The basis for these practices can be found in Dewey's claim that teachers can lead class discussions with particular 'aesthetic' qualities that encourage students to expand the scale of the realm of events that they deem important to their lives. The ability to forge moral and intellectual links with distant political events becomes all the more necessary in our current environment-not only are individuals' lives increasingly affected by global events, but also such events constantly shift across an increasingly 'liquid' social landscape comprised of decentralized institutions, instantaneous communication and easy transportation. Dewey saw early on how such 'aesthetics' of society, or its spatial and temporal qualities, might undermine citizens' understanding and concern for the larger public. This concern for how the movement and location of elements of the social environment might affect citizen perception ties Dewey to many contemporary geographers, economists and social theorists normally not associated with his work. If Dewey's classrooms were to be reinterpreted as political associations and his teachers as organizers, individuals discussing the origins of their seemingly local issues in such associations could forge passionate moral connections with the contemporary liquid public. Subsequently, they might begin to increasingly care for, participate in global politics and seek solidarity with seemingly distant communities.