The article is dedicated to analyzing the nature of genius in the context of the development of fiction about artists. From the biographies of the famous Renaissance artists by G. Vasari, who made one of the first attempts at chronicling the lives of geniuses of his time, to modern fictionalized biographies of genius artists – we can trace the desire of writers to comprehend the nature of the artists and sculptors’ genius. The foundation of the concept of (...) genius can be found in Immanuel Kant’s works, which synthesized theories developed previously and influenced the understanding of genius by future generations. The paper analyses the consonance of Kant’s aesthetics with the concept of genius in fictionalized biographies of F. Goya, M. Bashkirtseva, V. van Gogh, P. Gauguin, O. Novakivskyi, K. Bilokur, P. Picasso, V. Tsymbal, S. Karaffa-Korbut and other artists, while focusing on the Ukrainian texts of the 20th–early 21st centuries. The research attempts to single out and analyze elements of conceptualizing the notion of genius in novels, including the concepts of the beautiful and the sublime in art, recognition of genius in society, the gender aspect of genius, the issues of heredity, and others. The representation of the image of genius in visual arts, iconography, and the cult of genius are discussed within an intermedial framework. The research relies on literary and art criticism methodology and comparative and intermedial studies. (shrink)

Genius is highly individual and unique yet it shares a compelling quality. In this intriguing introduction Andrew Robinson uses the life and work of familiar geniuses - and some less familiar - to consider what their achievements have in common; whether its heredity, education, hard work, intelligence or just plain luck.

Genius State of Mind – Determination or Effect? Through this paper I put together philosophical aspects and also medical ones regarding Nietzsche’s mental disorders. The analyze is based on three different discussions on modeling or creative suffering, bipolar disorder and altered states of consciousness ‒ extended consciousness and will show us some interesting findings, one of them is that the bipolar disorder II that Nietzsche was suffering of, could be the trigger point for it’s genius state of mind. (...) Also in the discussions chapter some questions regarding genius are raised. (shrink)

The ArgumentFocusing on the celebrations of Newton and his work, this article investigates the use of the concept of genius and its connection with debates on the methodology of science and the morality of great discoverers. During the period studied, two areas of tension developed. Firstly, eighteenth-century ideas about the relationship between genius and method were challenged by the notion of scientific genius as transcending specifiable rules of method. Secondly, assumptions about the nexus between intellectual and moral (...) virtue were threatened by the emerging conception of genius as marked by an extraordinary personality – on the one hand capable of breaking with established methods to achieve great discoveries, on the other, likely to transgress moral and social conventions. The assesments of Newton by nineteenth-century scientists such as Brewster, Whewell, and De Morgan were informed by these tensions. (shrink)

In Kant scholarship the significance of the beauty of nature for Kant’s aesthetics has been traditionally favored over the beauty of art. By focusing on Kant’s characterization of genius as a gift of nature, my aim is to show that, in contrast to the already existing interpretations of this issue in Kant literature, the works of art as the works of genius can indeed serve as ‘signs’ that nature and the world as a whole is hospitable to the (...) realization of our moral ends, or is morally purposive. My claim that for Kant not only the beauty of nature but also the works of art as the works of genius serve as signs of world’s moral purposiveness, or of—in Dieter Henrich’s words—the “moral image of the world,” calls for a reevaluation of the role of art in Kant’s moral teleology and, consequently, for a reevaluation of the place of art in Kant’s aesthetics. (shrink)

In The Stigma of Genius: Einstein, Consciousness and Critical Education, we muse over ways in which to be, to become, to recognize uniqueness and different paths to genius. Understanding that there is no prescribed procedure, but only multiple actions, means, measures in which to recognize or teach to genius, we look at Einstein's life and knowledges to connect our pedagogies and students. Today's schools often exemplify an inability to stimulate and encourage students to find passion, goals, and (...) reasons to be educated. Our public school students are often not succeeding, many are failing and are discouraged. Teachers are exhausted, overworked, lacking respect and administrative support in districts controlled by local and national politics. Using Einstein as an example, but also a metaphor for educators, The Stigma of Genius is straight talk about the needs for schools/teachers/administrators/students to become critically and contextually aware. We argue for an education which is conscious of students' needs, and the nuances within each school and each classroom. Discussing cognition, classes, urban education, and diversity, we have attempted to circle back to Einstein and understand ways to support and encourage today's geniuses. (shrink)

This book sets forth a new area in the study of extraordinary individuals in religious traditions. It develops the category of "Religious Genius" as an alternative to existing categories, primarily "saint." It constructs a model by which to appreciate these individuals, suggesting key characteristics such as love, humility, and self-surrender. Religious geniuses transform their traditions and their legacies endure through these very transformations. They also inspire changes across religious boundaries and traditions. The study of religious geniuses in various faith (...) traditions therefore advances interfaith engagement today. The book complements existing, primarily historical, studies of saints by offering a phenomenological approach that seeks to touch the subjectivity of these individuals, and how they have affected the unfolding of their religious traditions. (shrink)

In Kant scholarship the significance of the beauty of nature for Kant’s aesthetics has been traditionally favored over the beauty of art. By focusing on Kant’s characterization of genius as a gift of nature, my aim is to show that, in contrast to the already existing interpretations of this issue in Kant literature, the works of art as the works of genius can indeed serve as ‘signs’ that nature and the world as a whole is hospitable to the (...) realization of our moral ends, or is morally purposive. My claim that for Kant not only the beauty of nature but also the works of art as the works of genius serve as signs of world’s moral purposiveness, or of—in Dieter Henrich’s words—the “moral image of the world,” calls for a reevaluation of the role of art in Kant’s moral teleology and, consequently, for a reevaluation of the place of art in Kant’s aesthetics. (shrink)

A man tirelessly looks for answers to numerous questions about deep ontological problems concerning the meaning of life, fundamental reasons or the last things. The aim of the article is to build a theoretical base, on the basis of which one will have opportunity to ask yet further questions, which are relevant in relation to human existence especially for philosophers. The genius requires a huge commitment to get to it. It also involves an internal declaration of continuous self-improvement. Contrary (...) to the philosophers of the era of modernism, I believe that to a greater or lesser extent, every person can potentially be genuine and great. After all in the mechanism and in the specific rhythm of tape improvement of the product as well as in the fiery ideas contemplated by the people of philosophy and art we can find passion for life and creativity People as such do not live in strictly defined internal boundaries and therefore they can constantly develop. If a wider group of philosophers can be interested in the concept of philosophy which is open to current human problems, interested primarily in other people (also in the sense of their huge diversity), then the goal of this essay will eventually be achieved. From the perspective of the possibility of a sense of job satisfaction it does not matter whether someone cooks well or paints beautifully. Everybody can equally develop in the essential sense of self-improvement. The scientific aspirations of the approach to this philosophical problem are fortunately unable to hide the values of human work in general, and especially the work done on oneself, overcoming one's own prejudices and going beyond the previously established conventions. It is only the acquisition of the ability to play freely with what is given to an existence that gives a man the chance to free himself from the shackles of restrictions existing on many levels of culture, religion or art. (shrink)

This essay examines the concept of genius in the work of Jacques Derrida and Immanuel Kant and argues that, despite Derrida’s arguments to the contrary, there is significant space for convergence between the two accounts. This convergence is sought in the complex, paradoxical relationship between the invention of the new and the contextual conditions, or ‘rules’, from which any work of genius must depart but without which no work of genius would be possible. It is my argument (...) that Kant evades the true consequences of his own thought and escapes into a naturalist metaphysics. Only Derrida reveals the aporetic logic at the heart of genius but he fails to recognise the continuity between his own argument and that of his 18th-century predecessor. Derrida’s genius, so I contend, is Kant’s genius pushed to the limit and with all transcendental guarantees removed. (shrink)

I reconstruct the aestheticism of Martin Buber in order to provide a new way of framing his moral philosophy and development as a thinker. The evolution of Buber’s thought does not entail a shift from aesthetics to ethics, but a shift from one aspect of aesthetics to another, namely, from taking genius to be key to social renewal, to taking taste to be key. I draw on Kantian aesthetics to show the connection between Buber’s aesthetic concerns and his moral (...) concerns, and to defend the notion that a certain aesthetic orientation may be just what is needed for moral response. (shrink)

This paper contains a consideration of the notion of genius and its significance to the discussion of the aesthetics of sport. We argue that genius can make a positive aes- thetic contribution in both art and sport, just as some have argued that the moral content of a work of art can affect its aesthetic value. A genius is an exceptional inno- vator of successful strategies, where such originality adds aesthetic value. We argue that an original painting (...) can have greater aesthetic value than an exact replica, merely because it is the original. By parity of reasoning, a successful innovation in sport has additional aesthetic value just because it is a new creation. The genius is one who can provide this extra aesthetic pleasure and on that basis is rightly valued. The genius need not be conscious of how they achieve such innovations and thus find their own genius to be something they cannot explain but only demonstrate. In sport, innova- tions that offer new ways of playing or solving problems can produce competitive success which demands instant recognition and rewards. (shrink)

The Stigma of Genius speaks to all of us - teachers, students, parents, citizens. In 1938 Einstein wrote "knowledge exists in two forms - lifeless, stored in books, and alive in the consciousness of men." This is a manifesto for an end to deadening convention, corporate bureaucracy, and standardized students in our public schools; and for a restoration of the flame of curiosity, diversity, and value systems, based not on a pre-ordained order, but in the heart and mind of (...) students with the freedom to think and question for themselves. (shrink)

ABSTRACT This essay analyses the visual representation of melancholy and related themes in the work of American artist Thomas Eakins (1844–1916). Its particular focus is Home Scene (1870–1871), an intimate portrait of two of the artist’s sisters in the parlour of their family home in Philadelphia. Through a close examination of Home Scene in relation to later portraits by and of the artist, my analysis sheds new light on how and why Eakins reshaped ideations of melancholy based in European art (...) and intellectual history within the context of nineteenth century American culture. While representing both the appearance and effects of melancholy in Home Scene and many other of his portraits, Eakins also constructed aspects of his own artistic identity in accordance with this theme. Analysing the ideas and practices that impacted these processes, this study shows how the artist’s life-long fascination with the intertwined subjects of melancholy, mental illness, and the trope of the misunderstood artist-genius informed his personal and professional lives as it intersected with prominent discourses on women, gender, and medicine in post-Civil War America. (shrink)

Yoga practitioners have been using meditation practices for millennia. These practices have evolved as tools for improving health, healing emotional imbalance, and connecting with one's purpose and direction in life. Meditation provides a transcendence of ordinary mental activity into the realm of what is spiritually described as connecting you with pure consciousness. In colloquial terms it could be called finding your "genius," the aspect of yourself that is full of intuition and creativity, insight and purpose, an innate brilliance. Yogis (...) consider it finding the whole of who you are. (shrink)

Peter Ralston’s exceptionally lucid trilogy on the nature of human consciousness culminates here in The Genius of Being, a book of deep contemplations on the unseen elements that create our world. The first volume, The Book of Not Knowing, garnered much praise as a comprehensive exploration of the depths of self and consciousness. The second volume, Pursuing Consciousness, clarifies the difference between enlightenment and self-transformation, and then pairs these two goals in a strikingly effective way. This third book is (...) both shorter and more complex, taking us straight to the heart of the origins of our experience. In a progression of illuminating assertions, Ralston shows us how human consciousness carves out distinctions from whatever is absolutely true. This dynamic not only generates both self and reality from nothing, it imbues them with the quality of objective truth. From the time we first distinguish between self and not-self as infants, we begin making a sequence of existential assumptions that result in the illusion that a self is some ethereal “object” within. This universally accepted assumption persists despite the failure of exhaustive investigations to locate this inner self. This book is not for the faint of heart or the casual seeker, but contemplating the assertions here empowers you to personally and experientially grasp what is rarely even glimpsed: a profound consciousness of the genesis of human experience. (shrink)

One of the most significant events in European intellectual history of the last century and a half was the injection by Schopenhauer of a subjective brand of Neo-Platonism into Post-Kantian thought. This study first describes Schopenhauer's position by concentrating on his account of the Genius, and proceeds to trace reactions to that figure in the works of Nietzsche, Jung, Freud, and Wittgenstein. The author's ambition is twofold: to resolve certain issues of interpretation regarding the positions of those following Schopenhauer, (...) and to relate the history of a movement that encompassed both ordinary language philosophy, psychoanalysis, analytic psychology, and the work of Nietzsche. (shrink)

The essay, which consists of two parts, analyzes the female images of two great artists Botticelli and Picasso. The essay has the character of an art history study with memoir interweaves. In the first part, the author makes an attempt to decipher the genius of Botticelli using the technique of analyzing the prototype of the artist's heroine and comparing it with the image of a real woman, similar to the Botticelli model. The artist's genius is revealed through the (...) type created by him, in a sense — invariant, of a beautiful woman, the spiritual and material image of which is repeated in reality. The energy of Botticelli's paintings, which is their secret, allowed the author to see in life a real copy of the artist's heroine. Using the archive of preserved personal letters of a beautiful lady, as if she descended from Botticelli's paintings “Spring” and “The Birth of Venus”, the author draws an analogy the epistolary legacy with cinema, when events are described not in strict chronological order, but rather individual important moments and experiences are highlighted and are scaled. According to the letters, the author reconstructs the character of his heroine and hypothetically transfers these character traits to the Botticelli model, about whose character there is almost no evidence left. The second part of the essay is inspired by a photograph of Picasso's wife Olga Khokhlova, preserved in the personal archive of the author's friends. The author embeds his story about the muse and the great love of Picasso and about his other paradoxical models in the circumstances of his personal life, in the situation of his youth, comparing the revolutionary changes in art at the beginning of the XX century with the moods of the representatives of the artistic intelligentsia of the 70s of the past century. The heroines of Picasso and the strange interweaving of the fate of the participants in the author's narrative represent the content of this part of the essay. (shrink)

The first comprehensive study of the roots of the concept of genius in Kant's understanding of nature and his notion of the artist.

Peter Kivy argues that Handel was the first composer to be regarded as a genius and that only in the eighteenth century was the philosophical apparatus in place that would enable any composer to be conceived of as a musical genius. According to Kivy, a Longinian conception of genius transformed Handel into a genius. A Platonic conception of genius was used to classify Mozart as a genius. Then Kant adopted a Longinian conception of (...) class='Hi'>genius and this shaped the perception of Beethoven. Kivy is wrong on all counts. Composers were thought to be geniuses long before Handel. The emergence of philosophical aesthetics in the eighteenth century did little to shape conceptions of musical genius. More specifically, Kivy misrepresents Kant's conception of genius and the role that it plays in the recognition of Beethoven as a musical genius. (shrink)

This paper aims at developing an understanding of conspirational thinking as a means for dealing with epistemic and practical insecurity. This strategy of coping with insecurity results in the construction of a metaphysical system, which is centered around the idea of a nearly omnipotent conspirator. The paper argues that there is a relatedness between the Cartesian cogito and conspirational thinking. The latter can be conceived of as an aberration from the philosophical search for a fundamentum inconcussum. After the relevance of (...) the thought of Descartes for the current theorizing on conspirational thinking is explained with reference to its historical context in the first part of the paper, the second part shows that the motive for conspirational thinking lies in the repudiation of responsibility in the face of an often overwhelming perception of insecurity. The third part of the paper reflects on possibilities for the weakening of this ethical motive for conspirational thinking building on the Cartesian concept of generosity. (shrink)

In this article, I develop an account of genius inspired by Kristeva’s writings on feminine genius in order to argue that certain ill and disabled people should be considered geniuses in the face of social conditions and medical practices that too often marginalize, restrict, and silence them. In contrast to Kristeva’s notion of feminine genius, which relies on an Oedipal developmental story, I argue that we should understand genius as (1) the intimate revolt of (2) a (...) singular subject who (3) occupies a marginalized social position and who, through their revolt, (4) creates a work. Conceiving of genius in this way, I contend, opens up the possibility of recognizing Kristevan genius from marginalized positions other than that of women while remaining true to Kristeva’s account of the intimate. Having developed this account, I offer an example by suggesting that Susan Wendell is one such genius. Finally, I move on to argue that, by taking Kristeva’s theory of the semiotic seriously, we may discover genius among those with “severe cognitive disabilities,” and discuss Eva Kittay’s daughter, Sesha, as an example. My hope is that this concept may help us be attentive to the singular accomplishments of those who face exclusion and silencing as a result of illness or disability. (shrink)

There is a classical paradox in education that also affects the epistemic virtues: the paradox inherent in the demand to develop general strategies for training persons to be free and creative individuals. This problem becomes particularly salient with respect to the epistemic virtue ofcreativity, the more so if we consider a radical form of creativity, namely,genius. This paper explores a historical constellation in which rigorous claims about the standards for knowledge and morality were developed, along with a highly influential (...) notion of genius: the philosophy of Kant and of immediate post‐Kantian philosophers. The paper shows how in this historical moment came together a new notion of “science,” a theory of “genius” and of virtues, and an analysis of the promises and difficulties inherent in educating a virtuous or creative individual. In this constellation of ideas, there also emerges a potentially fruitful account of how to teach intellectual creativity. (shrink)

Wittgenstein’s private language argument claims that language and meaning generally are public. It also contends with our appreciation of artworks and reveals the deep connection in our minds between originality and the temptation to think of original meaning as private. This problematic connection of ideas is found in Kant’s theory of fine art. For Kant conceives of the capacity of artistic genius for imaginatively envisioning original content as prior to and independent of finding the artistic means of communicating this (...) content to others. This raises the question of whether we can conceive of art as both original and meaningful without succumbing to privacy. (shrink)

In 1987, Sir Edmund Leach, the most influential British social anthropologist of his generation, startled a conference in Norwich of the Association of Social Anthropologists by declaring that ethnographic monographs were essentially fictions, expressing the personality of the author. When asked what should be the goal of the anthropologist, he replied, ‘To write another War and Peace’. This and some similar papers were published by him and have come in for much criticism: for instance, from a leading anthropologist of the (...) next generation, Adam Kuper, who has regretted that Leach made such a concession to fashionable post-modernism, the ‘literary turn’ in anthropology, shortly before his death (Kuper, 1999: 15-35). (shrink)

This essay examines René Descartes’ Meditations on First Philosophy. It argues that the evil genius is the meditator who narrates Meditations and that Descartes’ goal in Meditation One is to transform his readers into evil geniuses. This account of the evil genius is significant because it explains why the evil genius must be finite and why it cannot call mathematics or logic into doubt. Further, it highlights the need to read the Meditations on two levels—one examining the (...) meditator’s line of thinking on its own terms and the other exploring Descartes’ reasons for depicting the meditator’s progress in the way that he does. (shrink)

In questo saggio argomento che esistono due modi di pensare i luoghi: l’uno accetta l’idea che alcuni di essi abbiano una dimensione trascendente, che per semplificare potremmo chiamare il Genius loci, ovvero il loro spirito, la loro anima; l’altro tende a svuotarli di significati che vanno al di là dell’esperienza sensibile. Chiamerò “religioso” e “profano” questi due modi di pensare: come si caratterizzano? E come definiscono l’idea di luogo? Soprattutto, quali sono le conseguenze dell’adozione dell’uno o dell’altro modo di (...) pensare? Queste sono le domande che mi pongo in questo saggio. (shrink)

The history of science has often been presented as a story of the achievements of geniuses: Galileo, Newton, Maxwell, Darwin, Einstein. Recently it has become popular to enrich this story by discussing the social contexts and motivations that may have influenced the work of the genius and its acceptance; or to replace it by accounts of the doings of scientists who have no claim to genius or to discoveries of universal importance but may be typical members of the (...) scientific community at a particular time and place. In this article I consider a different type of story, which further research might reveal to be more common than we now suspect: progress stimulated by gadflies – outspoken critics who challenge the ideas of geniuses, forcing them to revise and improve those ideas, resulting in new knowledge for which the genius gets the credit while the gadfly is forgotten. (shrink)

The concept of genius—artistic genius in particular—is generally thought of as a quintessentially nineteenth-century phenomenon: the cornerstone, in fact, of German romanticism. Kant’s treatment of the concept has always been recognized as the source from which the early Romantics drew. But the fact of the matter is that it is to the British Enlightenment that we must look for the first modern formulation of the concept of artistic genius. For it was already well formed and clearly recognizable (...) before Kant got his hands on it. The essay begins by suggesting two ancient sources for the concept of genius, as it developed in eighteenth-century Britain. It then goes on to discuss the contributions to the concept of Joseph Addison, Edward Young, Alexander Gerard, William Duff, and Gerard again, who dipped his oar in twice. (shrink)

In the history of art and aesthetics, beauty in nature and beauty in art can be seen meeting in the works of Immanuel Kant. Thinkers such as Kirwan and Allison believed that Kant endorsed a predominantly nature-centered aesthetics. I dissect Kant’s The Critique of the Power of Judgment with the help of convictions by various thinkers in maintaining that Kant does not prioritize beauty in nature over art. For this, I revisit Kant’s views on beauty in art and nature, and (...) finally his views on the genius which marks the significant difference between art and nature. If we analyze and reread his views in an intellectually subtle manner, we can see that in Kant, philosophy of art and aesthetics acquire a fine balance. (shrink)

According to the Song critic Guo Ruoxu, the last five laws by Xie He are "open to study," while qiyun 氣韻 "necessarily involves an innate knowledge; it assuredly cannot be secured through cleverness or close application, nor will time aid its attainment. It is an unspoken accord, a spiritual communion; 'something that happens without one's knowing how'".1 For Guo Ruoxu, although the qiyun within a work refers to the quality of a painting and cannot be identical with the qiyun of (...) the artist, the ability to produce a painting replete with qiyun is determined by the painter's innate mental disposition. This idea has been echoed... (shrink)