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Empathy engagement entrainment: the interaction dynamics of aesthetic experience

机译:移情参与夹带:审美体验的互动动力

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摘要

A recent version of the view that aesthetic experience is based in empathy as inner imitation explains aesthetic experience as the automatic simulation of actions, emotions, and bodily sensations depicted in an artwork by motor neurons in the brain. Criticizing the simulation theory for committing to an erroneous concept of empathy and failing to distinguish regular from aesthetic experiences of art, I advance an alternative, dynamic approach and claim that aesthetic experience is enacted and skillful, based in the recognition of others’ experiences as distinct from one’s own. In combining insights from mainly psychology, phenomenology, and cognitive science, the dynamic approach aims to explain the emergence of aesthetic experience in terms of the reciprocal interaction between viewer and artwork. I argue that aesthetic experience emerges by participatory sense-making and revolves around movement as a means for creating meaning. While entrainment merely plays a preparatory part in this, aesthetic engagement constitutes the phenomenological side of coupling to an artwork and provides the context for exploration, and eventually for moving, seeing, and feeling with art. I submit that aesthetic experience emerges from bodily and emotional engagement with works of art via the complementary processes of the perception–action and motion–emotion loops. The former involves the embodied visual exploration of an artwork in physical space, and progressively structures and organizes visual experience by way of perceptual feedback from body movements made in response to the artwork. The latter concerns the movement qualities and shapes of implicit and explicit bodily responses to an artwork that cue emotion and thereby modulate over-all affect and attitude. The two processes cause the viewer to bodily and emotionally move with and be moved by individual works of art, and consequently to recognize another psychological orientation than her own, which explains how art can cause feelings of insight or awe and disclose aspects of life that are unfamiliar or novel to the viewer.
机译:最近的观点认为,审美经验是基于内在模仿的同理心,这将审美经验解释为大脑中运动神经元对艺术品中所描绘的动作,情感和身体感觉的自动模拟。批评模拟理论致力于错误的移情概念,并且没有将常规与审美体验区分开来,我提出了一种替代性的,动态的方法,并主张基于对他人体验的独特认识,审美体验是有效而熟练的靠自己通过结合主要来自心理学,现象学和认知科学的见解,这种动态方法旨在根据观看者与艺术品之间的相互影响来解释审美体验的出现。我认为,审美体验是通过参与性的感官产生的,并且围绕运动作为创造意义的一种手段。固执只是其中的一个准备部分,审美参与构成了与艺术品耦合的现象学方面,并为探索提供了背景,并最终为艺术的移动,欣赏和感觉提供了背景。我认为,审美体验是通过感知,行动和运动,情感循环的互补过程,从对艺术品的身体和情感参与中产生的。前者涉及对艺术品在物理空间中的体现的视觉探索,并通过响应于艺术品做出的身体运动的感知反馈逐步构造和组织视觉体验。后者涉及对艺术品的隐性和显性身体反应的运动质量和形状,这些艺术作品暗示了情感并因此调节了整体的情感和态度。这两个过程使观看者在身体上和情感上都随着个人艺术品而运动,并因此而被其所感动,从而认识到了不同于她自己的另一种心理取向,这解释了艺术如何引起洞察力或敬畏感并揭示生活的各个方面。对观看者来说不熟悉或新颖。

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