By Anna-Teresa Tymieniecka
Good looks fulfils human lifestyles. because it registers in our aesthetic event, attractiveness complements nature’s appeal round us and our inward event lifting our soul towards ethical elevation. This selection of art-explorations seeks the basic ties of the Human . It endeavors to provide an explanation for the relation of good looks and human lifestyles, and explores a number of the points of good looks.
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Additional info for Beauty’s Appeal: Measure and Excess (Analecta Husserliana)
Sample text
I point this out to highlight the importance of the recognition and validation of the other in the process of one recognizing oneself; it is this recognition that is demanded in the call of the beautiful as articulated earlier. At last Socrates gives in and delivers his first speech, of which he is ashamed. ”5 Socrates closes himself off both from Phaedrus and any other influence, including the Muses, when giving his first speech. He ends his speech quickly and realizes that he has committed a sin.
His speech, like Lysias’ before him, was directed to a young boy and attempted to convince that boy that he ought to give pleasure not to the one who loves him but to his non-lover. His sin consists in speaking slanderously against a god, in this case love (Eros). To rectify his wrongdoing, Socrates composes a second speech; it is to this speech that I now turn. THE BEAUTIFUL RECOLLECTED 17 Socrates begins the speech by articulating three kinds of madness, the third being most relevant to the content of his speech and the experience of the beautiful itself.
While we are told how horrendous was the death on the cross, in the Christian narrative of salvation we are also reassured that Christ’s death on the cross results in divine resurrection. So it was necessary for such an ugly death to be made manifest by an intense beauty that only art could express. Put in this way, one could never entertain any doubt that art by itself could not be beautiful. ’ This relationship was dialectical even in the days when theology was safe in its a priori certainties.