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The wor(l)d of the animal. Adorno on art's expression of suffering

机译:动物的世界。阿多诺论艺术对苦难的表达

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Although Adorno takes modern, autonomous art as the starting point for his aesthetics, this does not mean that his idea of art's truth content is restricted to the artworks of modernity. In the article, I wish to show that Adorno's discussion of art's truth content is intimately connected with its capacity to express the suffering that nature has undergone and still undergoes in the name of enlightenment. I focus on art's expression of the suffering of non-human nature, and particularly non-human animals. I examine the interpretation Adorno makes in Dialectic of Enlightenment of an episode from The Odyssey , to show that even an artwork before the modern conception of art can be said to have truth content. Few commentators have considered this, and those who have, have not recognized Adorno's conviction that what is significant in authentic artworks is their ability to give voice not only to repressed human nature but also to repressed non-human nature. Giving voice to suffering nature and animals is something that unites The Odyssey with subsequent artworks, such as Mahler's Third Symphony.Camilla Flodin has a PhD in Aesthetics from Uppsala University (2009). Her dissertation examines Theodor W. Adorno's ideas on the relationship between art, nature and truth. In autumn 2010, she was Visiting Scholar at the Department of Philosophy, Columbia University. She currently teaches Aesthetics at the Department of Philosophy, Uppsala University. She has published in Estetika: The Central European Journal of Aesthetics and several Swedish cultural journals (such as Gl?nta and Hj?rnstorm ).The wor(l)d of the animal. Adorno on art's expression of sufferingThe article is based on chapters 2 and 4 of my dissertation Att uttrycka det undantr?ngda. Theodor W. Adorno om konst, natur och sanning [Expressing the repressed: Theodor W. Adorno on art, nature and truth] (G?teborg: Gl?nta Produktion, 2009).View all notes All authorsCamilla Flodinhttps://doi.org/10.3402/jac.v3i0.7987Published online:22 November 2011Display full size.
机译:尽管阿多诺以现代,自主的艺术为美学出发点,但这并不意味着他的艺术真实内容观念仅限于现代性艺术品。在本文中,我希望表明,阿多诺对艺术真理内容的讨论与表达自然已经遭受并仍然以启蒙之名遭受的苦难的能力密切相关。我专注于艺术表达非人类自然,特别是非人类动物的苦难。我考察了阿多诺在《奥德赛》中的一集《启蒙辩证法》中所作的解释,以表明即使在现代艺术概念之前的一件艺术品也可以说是真实的。很少有评论者考虑过这一点,而没有评论者则没有意识到阿多诺的信念,即真正艺术品的重要意义在于他们不仅能够表达被压抑的人性,而且还可以表达被压抑的非人性。让苦难的大自然和动物发出声音是奥德赛与后来的作品,例如马勒的《第三交响曲》的结合。卡米拉·弗洛丁(Camilla Flodin)拥有乌普萨拉大学的美学博士学位(2009年)。她的论文研究了西奥多·W·阿多诺(Theodor W. Adorno)关于艺术,自然与真理之间关系的思想。 2010年秋天,她是哥伦比亚大学哲学系的访问学者。她目前在乌普萨拉大学哲学系教授美学。她曾在 Estetika:《中欧美学杂志》和几本瑞典文化期刊(例如 Gl?nta和 Hj?rnstorm”)中发表过文章。关于艺术如何表达苦难的阿多诺本文基于我的论文 Att uttrycka det undantr?ngda”的第二章和第四章。 Theodor W. Adorno om konst,natur och sanning [表达被压抑的人:Theodor W. Adorno的艺术,自然与真理](格特堡:Gl?nta Produktion,2009年)。查看所有注释所有作者卡米拉·弗洛丁(Camilla Flodin)https:// doi。 org / 10.3402 / jac.v3i0.7987在线发布:2011年11月22日显示完整尺寸。

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