Hands are notoriously hard to draw. To compellingly capture their detail, proportion, and movement is generally considered a mark of an artist’s mastery of tech.

Following the tradition of the philosophical dialogue, we reimagine our real conversation where we come to understand our respective views on the sublime. We aim to do so in a way that respects both the sublime’s complex philosophical past and its emerging future in empirical research. As in a traditional dialogue, this contrivance is supposed to enact a philosophical exchange. The following conversation reveals the interlocutors’ diverging, converging, and shifting understanding of the sublime in a way that a verbatim interview (...) transcript or a co-authored treatise could not. Moreover, its setting is indicative of the conversation’s current moment: the scene is the virtual Zoom room. (shrink)

Whether it is consciously focusing on a painting’s intricate layers of pigment or spontaneously being drawn to new layers of voices in a choral performance, attention appears essential to aesthetic experience. It is surprising, then, that the actual nature of attention is little discussed in aesthetic theory. Conversely, attention is currently one of the most vibrantly discussed topics in the philosophy of perception and in cognitive science. My aim is to demonstrate the need for and the value of aestheticians considering (...) such philosophical accounts in order to establish a clear understanding of ‘aesthetic attention’. I assess the existing aesthetic candidates against Wayne Wu’s characterization of attention as ‘selection for a task’. Finding that these candidates lack full explanatory force, I make the novel proposal that aesthetic attention is best characterized as ‘selecting for the sake of selection’. Finally, I suggest that both aesthetics and, more broadly, the philosophy of attention would benefit from paying aesthetic attention more attention. (shrink)

In Uncivil Mirth, Ross Carroll skilfully draws our attention to the Enlightenment debate in Britain on the “politics of ridicule” that questions the virtue or effectiveness of, broadly, laughing, j...