I HAVE BEEN SUMMONED (not but kinda)
The educated will feel this tension between knowing objectively better purely subjective things exist, and knowing that they cannot exist, by definition.
here's a summary of the common belief within academia, and my own stance. lots is just resummaries of my rants elsewhere in these threads, i think.
it's also really messy but i couldn't stop writing
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1
most academics on aesthetics have abandoned the notion of
universal objectivity in artistic value or quality. (ie, doing aesthetics as mathematics or physics, for example.) this is because all methods so far have been, to put it mildly, at best disastruous, and at worst, abject evil.
2
there's (reasonably) objective qualities/criteria as to a piece; material components, geometric shape, spacial relationship with the observer, unfolding over time. measurable through the same objective criteria as in the sciences.
3
however, there's very little predictability in reproducing
the effect of a piece by virtue of the piece's qualities, in itself. ie a particular emotional or ambient response for the piece's observer, just isn't reproducable. people have tried forever, and the fancy new psychological models don't tell us much either (it may be at some point, but we're not there yet).
4
therefore, there is no universal code for what makes art "good".
5
this is the start of the long one. SO: HOWEVER: BUT: ETC: there is still a lot of aesthetic theory that describes what makes art
work, and a lot of it is actually substantial. a parsing of what exactly "objectivity"
means here is important. the distinction between subjective as in "an opinion" and objective as in an extra-human "rule" isn't really that useful here. art isn't physics. you can't describe
the effect of art similar to how science describes a magma flow's innate (yet complicated) movement. a lot of historic attempts have done mathematical models and made leaps of inductive logic to claim universality (and providence, privilege, power, prestige, etc) of some method. regardless of some nietzschean analysis of the situation or whatever, the math is just often
wrong when it meets the real world.
6
but this doesn't remove a semblance of objectivity. if you've ever dealt with the humanities (liberal arts, whatever), you'll notice that there's a lot of qualified discussion that is predictive, while not being measurably solid. SO. the distinction of subjective human taste (whose truth is arbitrary) and objective external world (whose truth is absolute),
when it comes to culture, is a
mess of platonism and enlightenment and modernism and whatever. at least the distinction between subjective and objective doesn't make sense when you take the material (point 2) and use inductive reasoning to treat it as a magma flow indifferent to humans and always having the same reaction.
you have to basically abandon the distinction between (arbitrarily wrong) taste and (always true) capital K Knowledge. wholly so. instead, look into
how a material objectively makes you feel. its rules are not (universally) objective, but
what you feel is a present response in the world. what you feel is something you actually feel. when it comes to thinking a tree is an airplane, you're naturally wrong in the external sense, but it's true
that you think this tree is an airplane. what you feel doesn't just disappate into thin air because you're wrong.
7
the thing is, simply, that art is not a science, but describing its properties and how you relate to it doesn't rob aesthetics of
predictive power. because thing is,
old aesthetics are often quite on point, even the very wrong ones that flew too close to the sun and claimed universality. their issue wasn't ever their description of technique - their issue was claim to extra-human essential, ideal truth. this is the supposed discrepancy of aesthetic objectivism vs subjectivism.
within their own frameworks of creation and observation, the old masters are on god damn point. it's
very predictive for educating people for the material process of creating something good. that's the whole point of skill. older "objective" aesthetics are really bad at trying to defend that trees are airplanes, but they are
excellent at describing
how and why the tree looks like an airplane for the very specific person involved. i don't know if the metaphor makes sense, but that's basically what's going on.
8
this is just my opinion now and/or not mainstream musings anymore. what many miss, including academics, is that art, as loosely as it's often claimed to be defined, is a
mode of engagement. art is
highly ritualized. the proof is in modern museums with all their "junk" (junk that i happen to like because it's just outright fun). museums are
ritualized space where you can
choose to engage with even perfectly ordinary things aesthetically. now, movements of avantgardism/progressive art/whateveryouwanttocallit is by definition
hard to engage with this way, as its genre framing is chaotic and ill-defined - that's the
point of avantgarde is to push the boundaries. which boundaries? the present known
formal structures of genre we're acquainted with - genre frameworks are cultural, mind you, something we have grown into, and already know how to engage with. avantgardism explicitly tries to break with that, and we do not have the ritual disposition to engage with such material beyond "this is how it breaks with what i already know".
8.5
sidenote, by ritual, i don't mean dancing around a campfire or eating bread in church (well, both are included). it includes laying down in bed with a coffee and putting on a jazz record (and particularly, that the music uses the right material structure in the flow of material sound). if you don't want to call it ritual, call it something else. just use mode of engagement or whatever. the museum predisposes you to a mode of engagement: "you are now looking at art, and will engage with it through the mode of engagement that's looking at art."
9
i'm already tired of writing, but i'll try and finish the point. i'll go back to John Frow that i talk about a lot, and do a short further musing. he made a good book on this (literally named Genre) where he supposes that genre is the framework we use to understand literally everything. he thinks that because he's a literature academic so yea yea what the hell is this guy talking about.
- but -
the book notes a lot of really fundamentally important stuff when it comes to engaging with artistic material in general. this is an extension of the genre frameworks - the formal structures - i brought up before. basically,
in order for art to be succesful, it needs an observer to recognize its formal structures, emitting a response. and the premise for recognizing formal structures is a predisposition of genre structures that are
inherently present in our
engagement with material. Frow brings up the point that any collections of materials in a "piece" or "text" or whatever will read
fundamentally different depending on the genre framing. the introductionary point is that the very same "text" can read
completely differently if it's viewed "as if" different genres. and some texts can just interchangably be used through different lenses of such predisposition. this is where the supposedly hyper-individualistic maxims of "objective" attempts at aesthetics get elevated to a broader, more predictive - and yes, social - system. this is where any aesthetics start making sense; they are very good at describing the pure material; they are very good at describing
which formal structures matter within their genre.
10
all in all: you fundamentally have to abandon trying to explain art as magma flow (objectivity), but it's still
objectively true that people have reacted to a thing a certain way. and, simply, when a number of similar-sounding songs are popular, you can approximate how the material flows and tie that up into a system that people like. just because it's temporally exchangable and culturally situated doesn't mean it didn't happen.
11
i want to get into the phenomenological principle of intersubjectivity now but i'm tired