Scott Stroud’s “John Dewey and the Artful Life: Pragmatism, Aesthetics, and Morality” – Chapters Two and Three

Posted in Uncategorized by Randall Szott on 11/10/2014

…a major point of Dewey’s aesthetics (and general philosophy of experience) is to find a way to reflect on experience so as to **improve** future lived experience…

[aesthetic experiences of disinterestedness and interestedness] vary only in degree, not kind…the aesthetic attitude is not clearly demarcated from the practical attitude…One can merely indicate the ways that a certain experience tends toward having more of this quality and less of another quality.

…one’s experience of art is not of developing of imagination, calming tensions, etc., but is of a certain invigorated **experience** closely tied to some particular art object. The focus should be on the **experience** of art and its value, and not on the **effects** of that experience as related to other, equally ordinary,ways of achieving those effects.

…[Dewey] “When intellectual experience and its material are taken to be primary, the cord that binds experience and nature is cut.”

…In reflection, the hallmark activity is that of breaking experience into distinct concepts that are cognitive in the sense of being consciously connected to other states of affairs. This is an experience in itself, but it is not the whole human experience, nor is it identical with what is being analyzed with such concepts. Dewey recognizes this limitation of cognitive components to experience, and points out that “the cognitive is never all-inclusive; that is, when the material of a prior non-cognitive experience is the object of knowledge, it and the act of knowing are themselves included within a new and wider non-cognitive experience – and **this** situation can never be transcended.”…The whole of experience, however, is never reflective, but is qualitative. This is Dewey’s point, and it is a point that is lost when philosophers knowingly or unknowingly adopt the causal approach to understanding aesthetic experience.

criticism, like reflection, should not be confused with the felt experience of life

…Value is a difficult concept because it denotes a **way** of prizing or acting toward something, and it can also refer to a process of justifying such prizing…[non-cognitive, immediate value] Such a value is shown when one takes delight in something directly, as when one hears a favorite song or reads a poem that accords with his or her preferences. One does not need to establish that such things are good or valued; they just are valued or experienced as good…it makes the point that Dewey wants to make in his ethics and aesthetics – much of our confrontation with the world is in the form of habits, and these include what can be called values and the activity of valuing. Only in certain cases do humans **evaluate** or **valuate** – create and justify some value in reference to other possible or actual values.

…Dewey recommends a notion of intrinsic value that is existential. By existential he does not mean that the value exists apart from the experience of a subject, but instead that the value **qua** quality belongs to that object in experience. When one sees a white paper, it is experienced as white. Whiteness is intrinsic to to the object, **in those conditions.** The same applies for value. As Dewey notes, “**all** qualities whatever are ‘intrinsic’ to the things they qualify at the time and place of the occurrence of the latter.”

…Dewey argues that “the contrast in question is to be regarded not as a contrast between something good only in an ‘extrinsic’ or accidental sense and that which is good because of an eternal and universal nature, but as a contrast between a good which is **immediately** such and one determined as good upon **reflection** covering an extensive number of existing cases.”

…If one sees that it is possible to conceive of intrinsic value as **immediate** value experienced in the situation, then one needs not to be forced to argue with essentialist presuppositions. The immediate value of art is tied to to what it is **experienced** as, and what one can call its instrumental value can be the **same** experience considered in light of its conditions and consequences as connected to other states of affairs.

…Dewey identifies this as a problem with modern thought, and one that leads to the demeaning oc actual ends in nature – namely, the **quality** of one’s experience. Dewey notes that the quality of one’s experience is part of ancient teleology that is left out of the modern view of the world. On this point, he argues that “empirically, the existence of objects of direct grasp, possession, use and enjoyment cannot be denied. Empirically, things are poignant, tragic, beautiful, humorous, settled, disturbed, comfortable, annoying, barren, harsh, consoling, splendid, fearful; are such immediately and in their own right and behalf…[E]sthetic quality, immediate, final, or self-enclosed, indubitably characterizes natural situations as they empirically occur…**Any** quality as such is final; it is at once initial and terminal; just what it is as it exists.”

…Modern mechanistic approaches to science and the natural world shift the focus away from this (crucial) aspect of first person experience, and, as such, lead to real effects as to the quality of this experience. Dewey hints at this one-sided focus on the “intellectual or instrumental phase” of things, saying that “in principle the step is taken whenever objects are so reduced from their status of complete objects as to be treated as signs or indications of other objects.” This is a hallmark of scientific reduction of quality in the world…

the experience of an art object is an experience of moral cultivation

Instead of removing art from practical matters (including moral improvement), Dewey finds in art the potential for a different situation – art as a part of life. The way Dewey wants to go about bringing aesthetic experience back into contact with the activities of life is by emphasizing how art unifies means and ends…There is no single sentence that can convey the point of Othello or Christo’s Gates; instead, the experience of the whole art object **is** the end that is to be actualized.

…The art object is not a mere means to an aesthetic experience; experiencing the art object (and its qualities) **is** an aesthetic experience.

…Dewey is noting that it is the experience of the art object in the present that is so powerful…The art object would not be so absorbing if this unity and qualitative richness were not present in it, parts and whole. If it were a mere means, one would see the experience of its parts and qualities as a mere mechanistic way to cause some effect…

…Means and ends are combined in this conscious and reflective activity, and [Dewey]”the process is art and its product, no matter at what stage it be taken, is a work of art.” The “ideal,” to be discussed later, is the transformation of much of our everyday activity into such a work of art – this is the endpoint of making present activity meaningful, intelligent, and ultimately efficacious.

…Goals are always of some present, and in pursuing a remote ideal the tendency is to ignore the present here and now. Cognition and reflective activity should not become so abstract that they totally remove one from the qualities of the present, **including the qualities of the present as given meaning through reflection.**…This involves a commitment to the present; as Dewey notes in reference to a person’s orientation toward his activity. “control of future living, such as it may turn out to be, is wholly dependent upon taking his present activity, seriously and devotedly, as an end, not as means.”

important qualities of aesthetic experience are qualities of moral experience and moral cultivation, Moral uses of art in this sense will not be external or instrumental in the sense of using some experience as a mere means to an effect; instead, the experience of an artwork **is** an experience of morally important and beneficial matters.


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