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Journal articles on the topic 'Aesthetics and ethics'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Popovic, Una. "Baumgarten on the sublime: Aesthetics and ethics." Theoria, Beograd 63, no. 3 (2020): 129–39. http://dx.doi.org/10.2298/theo2003129p.

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In this paper, Baumgarten?s account of the sublime will be inspected with regard to the category of aesthetic greatness (magnitudo aesthetica), and in view of his analysis of aesthetic subjectivity. The Sublime is here shown to be the topic within which Baumgarten aims to prove the inner connection between aesthetics and ethics, or, more precisely, that the aesthetic domain is intrinsically related to moral acts and decision-making. My analysis will primarily focus on Baumgarten?s Aesthetics, but it will also include his other works, like Metaphysics and Ethics, as well as the comparison with

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2

Sernelj, Téa. "Different Approaches to Modern Art and Society: Li Zehou versus Xu Fuguan." Asian Studies 8, no. 1 (2020): 77–98. http://dx.doi.org/10.4312/as.2020.8.1.77-98.

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Proceeding from the inseparable relation between ethics and aesthetics in traditional (and often also modern) Chinese thought, this article aims to illuminate two important approaches to the aesthetic foundations of Chinese modernity. The relation between the individual and society, which is a core question of modern ethics, is reflected in most of the ethical theories of 20th century China. In this context, the article first presents Li Zehou’s theory of aesthetics and his definition of aesthetic experience. In this way, it aims to illuminate Li’s interpretation of modern art and society, and

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3

Grabes, Herbert. "Ethics and Aesthetics." Recherches anglaises et nord-américaines 36, no. 1 (2003): 39–45. http://dx.doi.org/10.3406/ranam.2003.1667.

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The central concepts in ethical discourse are held to be responsibility (regarding ourselves and others), justice, and mercy (or charity), whereas in the discourse of aesthetics a similarly important position is attributed to the concepts of perception (or sensibility), experience (of the particularity and alterity of the phenomenal), and art (in terms of objects, processes or events that motivate this kind of experience). What makes for a persistent difference or even sometimes an incommensurability of the ethical and aesthetic stance is the claim to absolute autonomy and unrestricted validit

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4

Stengel, K. "Ethics as Style: Wittgenstein's Aesthetic Ethics and Ethical Aesthetics." Poetics Today 25, no. 4 (2004): 609–25. http://dx.doi.org/10.1215/03335372-25-4-609.

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5

Lamb, David. "Animals, Ethics and Aesthetics." Journal of Applied Animal Ethics Research 1, no. 1 (2019): 66–87. http://dx.doi.org/10.1163/25889567-12340006.

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Abstract Mainstream theories which argue for enhanced ethical status of animals with appeals to sentience or intelligence have depicted aesthetics in a negative sense. This paper supports a different outlook. We explore reasons why aesthetic appreciation of animals is portrayed as subjective and sentimental, concerned only with superficial and external features. Aesthetic qualities, as understood here, are not intended as criteria for admission to a moral community or as a guide for veterinary professionals when prioritizing therapy. The case for measuring the extent of an animal’s beauty or a

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Nasrullah, Nasrullah, Jaftiyatur Rohaniyah, and Abdullah Hanani. "Dimensi Aksiologis Pendidikan Islam." Al-Irfan : Journal of Arabic Literature and Islamic Studies 4, no. 2 (2021): 217–37. http://dx.doi.org/10.36835/alirfan.v4i2.4999.

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Axiology is a theory about a value, benefit or everything that is known. Axiology divided into two parts, namely ethic and aesthetic. The ethics are divided into two parts, the first is descriptive ethics and the second is normative ethics, as well as Aesthetics, there are two parts of Aesthetics, the first is Descriptive Aesthetics and the second is Normative Aesthetics. While the source of value has two parts, namely, divine values and Inaniyah values. Characteristics and value levels are also divided into two, namely objective or subjective values and absolute or changing values. In the ess

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Gejdoš, Miroslav, and Annamária Šimšíková. "ANTHROPOLOGICAL PERSPECTIVE ON SELECTED IDEAS OF ETHICS AND AESTHETICS OF HUMAN EXISTENCE." International Journal of New Economics and Social Sciences 25, no. 1 (2024): 9–20. https://doi.org/10.5604/01.3001.0054.9731.

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The theme and task of this theoretical study is the ethics and aesthetics of human existence in philosophy. The aim is to provide a brief insight into the issues of ethics and aesthetics of human existence in philosophy and to present the philosophical-pedagogical ideas of selected thinkers in the history of philosophy. We could document this aim using the historiographic method and the method of philosophising. Based on the established research question: RQ: What role did the aesthetics and ethics of human existence play in philosophy? We focused on the views of selected ancient philosophers,

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8

Treib, Marc. "Ethics ≠ Aesthetics." Journal of Landscape Architecture 13, no. 2 (2018): 30–41. http://dx.doi.org/10.1080/18626033.2018.1553391.

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9

Kwan, Jonathan. "Confucius on Balancing Generalism and Particularism in Ethics and Aesthetics." History of Philosophy Quarterly 38, no. 2 (2021): 99–117. http://dx.doi.org/10.5406/21521026.38.2.01.

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Abstract Confucius endorses a balance between generalism and particularism in ethics and aesthetics. Rather than standards, his rules are defeasible guides for perception, thought, and action balanced by particularizing capacities of judgment. These rules have opaque and open-ended hedges that strengthen a generalization by restricting its application. A similar architecture for ethical and aesthetic rules reflects a broad view of ethics and aesthetics as intertwined and continuous. Hence, whether one chooses a generalist or particularist ethics depends on one's corresponding choices in aesthe

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10

Davis, Karen E. "Playing with Others." Idealistic Studies 46, no. 3 (2016): 301–22. http://dx.doi.org/10.5840/idstudies201882271.

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Scholars of hermeneutics have recently taken up the task of elucidating Gadamer’s ethics by studying his work on the structure of understanding and human experience. This article seeks to contribute to that scholarship through an examination of Gadamer’s aesthetics. I suggest that Gadamer’s notions of play and aesthetic non-differentiation provide further resources for understanding Gadamer’s hermeneutic ethics as an ethics of non-differentiation, i.e., a unification of theory and practice (understanding and application). For Gadamer, an understanding of the good is its enactment in the contex

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11

Scott, Sarah. "From Genius to Taste." Journal of Jewish Thought & Philosophy 25, no. 1 (2017): 110–30. http://dx.doi.org/10.1163/1477285x-12341281.

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I reconstruct the aestheticism of Martin Buber in order to provide a new way of framing his moral philosophy and development as a thinker. The evolution of Buber’s thought does not entail a shift from aesthetics to ethics, but a shift from one aspect of aesthetics to another, namely, from taking genius to be key to social renewal, to taking taste to be key. I draw on Kantian aesthetics to show the connection between Buber’s aesthetic concerns and his moral concerns, and to defend the notion that a certain aesthetic orientation may be just what is needed for moral response.

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12

Haswell, Natalie. "The four ethical principles and their application in aesthetic practice." Journal of Aesthetic Nursing 8, no. 4 (2019): 177–79. http://dx.doi.org/10.12968/joan.2019.8.4.177.

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As part of our Ethics in Aesthetics campaign, we asked for submissions on the topic of ethical practice in aesthetics. In this article, Natalie Haswell suggests that a lack of regulation in this sector enables a minority of practitioners to practice unethically, and explores some of the key ethical principles, explaining how they fit into the scope of aesthetic practice

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13

Mach, Philippe. "Ethics and Aesthetics." Monist 97, no. 1 (2014): 122–37. http://dx.doi.org/10.5840/monist20149718.

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14

Cardullo, Bert. "Ethics and Aesthetics." Hudson Review 45, no. 4 (1993): 637. http://dx.doi.org/10.2307/3852494.

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15

White, Boyd. "Aesthetics and Ethics." International Journal of the Arts in Society: Annual Review 1, no. 4 (2007): 95–102. http://dx.doi.org/10.18848/1833-1866/cgp/v01i04/35924.

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16

Maras, Srdjan. "The erotic/aesthetic quality seen from the perspective of Levinas’s ethical an-archaeology." Filozofija i drustvo 31, no. 1 (2020): 98–107. http://dx.doi.org/10.2298/fid2001098m.

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This paper emphasizes the place and the role of the aesthetic quality and the role of the erotic in Levinas?s project that deals with ethical an-archaeology. Despite Levinas?s categorical statements that there are irreconcilable differences between ethics and aesthetics, i.e. between ethics and the erotic, above all, it is emphasized here that these differences do not represent a stark or sharp contrast, but quite contrary, they often constitute a subversive ontological element. On the other hand, somewhat unexpectedly, with its ethical anti-aestheticism Levinas?s ?noncontemporary? thought app

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17

O’Connell, Maureen. "Aesthetics and Contemporary Ethics." Theological Studies 85, no. 1 (2024): 145–61. http://dx.doi.org/10.1177/00405639231225266.

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This article provides a literature review on aesthetics and ethics, with a particular focus on how attention to aesthetics generates needed insights into ethical theory and the dynamics of moral practice.

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Tarihoran, Valent. "TORTOR PINING ANJEI PADA MASYARAKAT SIMALUNGUN KAJIAN TERHADAP ETIKA DAN ESTETIKA." Gesture : Jurnal Seni Tari 6, no. 1 (2017): 42. http://dx.doi.org/10.24114/senitari.v6i1.5698.

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Pining Anjeitortor dance tortor is entertainment on Simalungun society. Tortor dance creations that this is taken from folklore Simalungun. This study aims to determine how the shape and Ethics and Aesthetics Tortor Pining Anjei the Community Simalungun. To discuss the purpose of the study above, use the theories related to the topic of this research is the theory of the Presentation Form AM. Hermin K theory of Manner and Costum Ethics and Aesthetics of Dharsono theory.Time used in the research to discuss Tortor Pining Anjei In Simalungun Study on Public Ethics and Aesthetics for 2 months ie J

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19

Poltrum, M. "Ethics and Aesthetics–Philosophical Perspectives." European Psychiatry 41, S1 (2017): S51. http://dx.doi.org/10.1016/j.eurpsy.2017.01.216.

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European intellectual history teaches us that beauty is not just an adornment to life but is also a major source of strength for our life. Moreover, the positive aesthetic experience also has healing power. That beauty is a highly effective antidote to life's suffering, i.e. acts as an anti-depressant, has been documented in the tradition of philosophical aesthetics from Plato to Bloch. Beauty reveals truth and goodness (Plato), it shows the harmonious order and the glory of things (Pseudo-Dionysius the Areopagite), it is one of the transcendental names of God (Thomas of Aquinas), in beauty th

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20

Artiasa, Ni Putu Alit. "Pemaknaan Tata Busana Persembahyangan Untuk Meningkatkan Pemahaman Nilai Etika Dalam Ajaran Hindu (Studi Kasus Masyarakat Hindu di DKI Jakarta)." Jurnal Pasupati 10, no. 1 (2023): 38. http://dx.doi.org/10.37428/pasupati.v10i1.72.

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This study examines the Meaning of worshiping clothes to Increase Understanding of Ethical Values in Hinduism (A Case Study of Hindu Society in DKI Jakarta). The worship phenomenon worn by Hindu society in general, and teenagers in particular turned out to cause some problems from the point of view of Hindu ethics. This study aims to determine the meaning problem related to the changes and shifts in ethical values and clothes aesthetics of prayer based on the Balinese customs inherited in the urban environment in DKI Jakarta. The method applied in this research is qualitative method. The theor

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21

Gowans, Christopher W. "Wittgenstein, Ethics and Aesthetics." International Philosophical Quarterly 34, no. 1 (1994): 128–29. http://dx.doi.org/10.5840/ipq199434172.

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22

Moldavanova, Alisa. "Sustainability, Ethics, and Aesthetics." International Journal of Sustainability Policy and Practice 8, no. 1 (2013): 109–20. http://dx.doi.org/10.18848/2325-1166/cgp/v08i01/55356.

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23

Findeli, Alain. "Ethics, Aesthetics, and Design." Design Issues 10, no. 2 (1994): 49. http://dx.doi.org/10.2307/1511628.

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24

De Oliveira, Nythamar. "Between Ethics and Aesthetics." International Studies in Philosophy 31, no. 4 (1999): 83–100. http://dx.doi.org/10.5840/intstudphil199931469.

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25

Anderson, Erik. "Ethics Commands, Aesthetics Demands." Environmental Philosophy 7, no. 2 (2010): 115–33. http://dx.doi.org/10.5840/envirophil20107218.

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26

Howells, Christina. "The ethics of aesthetics." Philosophers' Magazine, no. 16 (2001): 48–50. http://dx.doi.org/10.5840/tpm20011661.

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27

Brook, Isis, and Emily Brady. "Topiary: Ethics and Aesthetics." Ethics & the Environment 8, no. 1 (2003): 127–42. http://dx.doi.org/10.1353/een.2003.0001.

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28

Fynsk, Christopher. "Between Ethics and Aesthetics." L'Esprit Créateur 35, no. 3 (1995): 80–87. http://dx.doi.org/10.1353/esp.1995.0001.

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29

Burcar, Lilijana. "Old Aesthetics, New Ethics." Acta Neophilologica 56, no. 1-2 (2023): 91–106. http://dx.doi.org/10.4312/an.56.1-2.91-106.

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The depiction of the class struggle features prominently in the American canon of the first half of the 20th century. However, the emphasis has been almost exclusively on prose fiction to the exclusion of the works of poets such as Claude McKay, one of the central figures of the early Harlem Renaissance and the leading figure among socially engaged English-speaking poets at the time. The article redresses this imbalance by drawing attention to McKay’s socially engaged sonnets, which helped to expand the horizons and culturally empower the exploited poor in America (and by extension the proleta

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Tivadar, Blanka, and Breda Luthar. "Food, ethics and aesthetics." Appetite 44, no. 2 (2005): 215–33. http://dx.doi.org/10.1016/j.appet.2004.10.002.

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31

Brynhildsvoll, Knut. "The Ethics of Aesthetics." Interlitteraria 22, no. 2 (2018): 227. http://dx.doi.org/10.12697/il.2017.22.2.2.

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In my article I shall deal with the role of modern literary criticism as exercised by critics working for influential newspapers, journals and public media. I will discuss the evaluating standards and the judgment criteria. I will also examine the independence and moral integrity of critics working in close cooperation with big publishing houses. An important part of my article will focus on the jeopardized balance in book business which threatens to make the critics vulnerable to compromises and loss of ethical credibility. As a consequence of the critic’s cooperation with the sales departmen

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32

Sansi, Roger. "Ethics and aesthetics: afterword." World Art 7, no. 2 (2017): 373–80. http://dx.doi.org/10.1080/21500894.2017.1299039.

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33

Van Gerwen, Rob. "Grounding Ethics in Aesthetics." Aesthetic Investigations 4, no. 2 (2021): i—vi. http://dx.doi.org/10.58519/aesthinv.v4i2.11894.

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 In this Editor’s column I suggest a more modern aesthetics, in order to fill in some of the promise the current Special Issue on The Birth of the Discipline has in store for us. I base my suggestion more on Kant and Aristotle, though.

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Shohibul Kafi, Muhammad, Muhammad Rizal Ma'arif, and Eko Setiawan. "Antara Logika, Etika, dan Estetika dalam Pendidikan Agama Islam." JURNAL PUSAKA 12, no. 1 (2022): 34–42. http://dx.doi.org/10.35897/ps.v12i1.780.

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Balance in education is very important, which includes logic, ethics and aesthetics. This study discusses theimportance of logic, ethics and aesthetics in Islamic religious education. Logic serves as the main source inseeking knowledge, both about the world and the hereafter. With the power of logic and the human mind will beable to find the true truth. In order to strengthen logic, a branch of Kalam was formed. The role of ethics inIslamic religious education is as the main pillar of the search for knowledge and in practicing that knowledge.This is confirmed by the main purpose of sending the

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35

Hull, R. Bruce, David P. Robertson, Gregory J. Buhyoff, and Angelina Kendra. "What Are We Hiding Behind the Visual Buffer Strip? Forest Aesthetics Reconsidered." Journal of Forestry 98, no. 7 (2000): 34–38. http://dx.doi.org/10.1093/jof/98.7.34.

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Abstract Forest aesthetics provide the public façade for forestry ethics. Current policies send a hypocritical message of citizens about the practice, intent and ethics of forestry by suggesting that foresters need to disguise the practice of forestry. Such policies imply, to an increasingly wary public, that forestry is bad for the land and that foresters cannot be trusted. We hope that the profession will discuss and negotiate an aesthetics policy that is consonant with--or part of--its Code of Ethics. We review the implications for forestry of competing aesthetic policies, and conclude that

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Leon, Louis, and Jadranka Skorin-Kapov. "Aesthetics And Business Ethics: Impact on Leadership, Branding, Firm’s Morale." International Journal of Arts, Humanities & Social Science 04, no. 10 (2023): 1–7. http://dx.doi.org/10.56734/ijahss.v4n10a1.

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This paper is focused on discussing aesthetics and ethics within business and how they come together to influence the nature of moral judgements and creative processes. Leadership, branding, and firm’s morale are also impacted by aesthetic and ethical decisions, so iterating on these points will allow us to better understand why businesses make the interesting aesthetic choices that they do. We also discuss how these business philosophies differ between different nations and cultural backgrounds.

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37

De Paula, Darlei. "ETHICS AND AESTHETICS CRITERIA AS VALID SUPPORT TO RESEARCH." Logeion: Filosofia da Informação 5, no. 2 (2019): 159–68. http://dx.doi.org/10.21728/logeion.2019v5n2.p159-168.

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This article aim to show the aesthetics and ethics values whose relation traces could be found in theological text studies. We use bibliographic review as methodology to this research. Considering these elements and how it was found we ask: how can we validate such elements to understand the theological text? When we are analyzing ethics behaviors can we consider the found results as intrinsic values in such discoveries and can it be compared in different times, in other words, it is available if we bring it out to our time without prejudice considering criteria. We know values and beliefs can

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38

Schwarz, Ori. "‘Everything is designed to make an impression’: The moralisation of aesthetic judgement and the hedonistic ethic of authenticity." European Journal of Cultural Studies 22, no. 4 (2019): 399–415. http://dx.doi.org/10.1177/1367549419861629.

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Viewing both ethics and aesthetics as reflections of the social, cultural sociologists fail to thoroughly account for the complex interrelations between these realms. This article explores this relationship through a study of ‘farterism’, a discursive category that emerged in Israel during the 1990s and is used to denounce vain pretence. Not only do aesthetic surfaces operate as emotionally-laden shortcuts to deeper layers of ethical meaning, the very act of aesthetic judgement is moralized, subjected to normative regulation. The article analyses the use of ‘farterism’ in the lay evaluation of

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Mcquillan, Alan G. "Cabbages and Kings: The Ethics and Aesthetics of New Forestry." Environmental Values 2, no. 3 (1993): 191–221. http://dx.doi.org/10.1177/096327199300200305.

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The advent of new forestry in the United States represents a traumatic shift in the philosophy of national forestry praxis, a broadening of values to include aesthetics and sustainability of natural ecological process. The ethics of traditional forestry are shown to be ‘Stoic utilitarian’ and positivist, while the ethics of new forestry adhere closely to the ‘land ethic’ of Aldo Leopold. Aesthetics in traditional forestry are shown to be modernist, and to have developed from, and in opposition to a Romantic aesthetic of the late nineteenth century. This transition is traced from the first U.S.

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40

Delattre, Roland A. "Aesthetics and Ethics: Jonathan Edwards and the Recovery of Aesthetics for Religious Ethics." Journal of Religious Ethics 31, no. 2 (2003): 277–97. http://dx.doi.org/10.1111/1467-9795.t01-1-00138.

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41

Puolakka, Kalle. "Aesthetics and the Ethics of Care Some Critical Remarks." ESPES. The Slovak Journal of Aesthetics 12, no. 1 (2023): 130–36. https://doi.org/10.5281/zenodo.8117798.

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This discussion piece raises some worries in the view Yuriko Saito develops in her Aesthetics of Care: Practice in Everyday Life (2022), on the role of aesthetics in fostering a way of life, which is infused by a particular kind of care towards the world. My claim is that Saito’s theory is haunted by problems similar to those Gregory Currie has recently addressed towards philosophical views on the cognitive value of literature. Like such approaches in Currie’s view, Saito’s claim that an appropriate kind of aesthetic appreciation nurtures care ethics, too, would benefit from

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42

Pevak, Elena. "Ethics and Aesthetics in Contemporary Russian Literature." Stephanos Peer reviewed multilanguage scientific journal 48, no. 4 (2021): 108–14. http://dx.doi.org/10.24249/2309-9917-2021-48-4-108-114.

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Ethical totalitarism in the sphere of culture – a feature of the present time – is more dangerous than ethical indifferentism. One of the possibilities for realizing the principle of ethical independenсe is focusing on aesthetic issues. The history of Russian literature shows that the less ethics bounds there is in creativity, the more successful is the creativity itself, and it is less dangerous to exist within the framework of some generally accepted moral codes than in situation of self-limiting by ethics rules. It turns out that, on the one hand, the rights of individuality are expanding i

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Onishchenko, E. I. "POLISH AESTHETIC DISCOURSE OF THE 20TH CENTURY: INTERPRETATION OF INTERPRETATIONS." UKRAINIAN CULTURAL STUDIES, no. 1 (2) (2018): 25–29. http://dx.doi.org/10.17721/ucs.2018.1(2).05.

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The article is devoted to the analysis of the Polish aesthetic discourse of the twentieth century and the prospects for its interpretation in the Ukrainian aesthetics, particularly in the works by Kateryna Shevchuk, defended at the department of ethics, aesthetics and culture studies of Taras Shevchenko National University of Kyiv. These research greatly extend the idea of the aesthetic canon of the Polish thought, classically represented by the aesthetics R. Ingarden and W. Tatarkiewicz and reveal the names of virtually unknown in Ukraine Polish scientists, including special interest is the l

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44

Hasibuan, Ummi Kalsum, Jamaris Jamaris, and Solfema Solfema. "Peran Konselor untuk Membentuk Etika dan Estetika Siswa di Sekolah." Jurnal Bimbingan dan Konseling Terapan 7, no. 1 (2023): 58. http://dx.doi.org/10.30598/jbkt.v7i1.1718.

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The purpose of this study is for counselors to know how to form the ethics and aesthetics of students at school. The essence of the counselor is always to provide advice or direction about student problems or complaints so that the ethics and aesthetics of students who have good morals are formed. The method used in this research is carried out using books, magazines, and journals that examine the role of counselors in schools. The results of this study are counselors who play a role in the formation of ethics and aesthetics for students at the Baitul Hikmah al-Zain Foundation participate in a

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45

Beckert, Cristina. "A Estética do Invisível Na Natureza." Philosophica: International Journal for the History of Philosophy 15, no. 29 (2007): 7–17. http://dx.doi.org/10.5840/philosophica200715292.

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This paper aims at showing the interdependence between aesthetic and ethic values in appreciating nature. The Kantian concept of sublime guides us in the first part, exhibiting the primacy of ethics over aesthetics, as the sublime reveals it self to be an analogon of the moral law and the respect due to it. The second part, based on the holistic tendency in Environmental Ethics hold by Holmes Rolston III and others, analyses how the relation is inverted by means of an aesthetic of the invisible, where the sublime in nature refers to the whole and is hidden under the apparent ugliness of the pa

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46

Ross, Susan A. "Aesthetics and Ethics: Women Religious as Aesthetic and Moral Educators." Journal of the Society of Christian Ethics 38, no. 2 (2018): 131–48. http://dx.doi.org/10.1353/sce.2018.0037.

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47

Varandas, Maria José. "Estética Natural e Ética Ambiental, Que Relação?" Philosophica: International Journal for the History of Philosophy 20, no. 39 (2012): 131–39. http://dx.doi.org/10.5840/philosophica201220398.

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This paper defends that environmental aesthetics provides a consistent basis for environmental philosophy, whereas aesthetic value plays an important role in the defense and preservation of natural areas. For several environmental philosophers the natural beauty is an inherent part of the ethical concern. Leopold States that “a thing is right when it tends to preserve the integrity, the balance and the beauty of the biotic community”. Notwithstanding, aesthetic value is still not a central issue in the environmental debate. On the other hand, the “positive aesthetics” (Allen Carlson), which is

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48

Can, Liu. "Housekeeping of feelings: On Heller’s ethical aesthetics." Thesis Eleven 171, no. 1 (2022): 47–57. http://dx.doi.org/10.1177/07255136221121231.

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This paper discusses Heller’s aesthetic ethics in her feeling theory. ‘Feeling’ is an aesthetic problem as well as an ethical problem. Heller discusses the important role of emotions in modern life. ‘Housekeeping of feelings’ is the key category of Heller’s ethical aesthetics, which is related to one’s self-realization. It is beneficial to the formation of individual value and helps to reconstruct an increasingly atomized community. The housekeeping of feelings is some kind of care, which is important both ethically and aesthetically. Heller’s feelings theory is based on human value itself, wh

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49

Furani, Khaled. "“Ethics and Aesthetics Are One”." Critical Times 3, no. 3 (2020): 464–70. http://dx.doi.org/10.1215/26410478-8662336.

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Eaton, Marcia Muelder. "Aesthetics: The Mother of Ethics?" Journal of Aesthetics and Art Criticism 55, no. 4 (1997): 355. http://dx.doi.org/10.2307/430923.

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