Art as Experience

Are there times in your life that are dull and dreary, a mechanical, mindless shuffling from one tedious task to another? According to American philosopher John Dewey (1859-1952), such moments in anybody’s life lack aesthetic quality. He writes in Art and Experience, “The enemies of the aesthetic are neither the practical nor the intellectual. They are the humdrum; slackness of loose ends; submission to convention in practice and intellectual procedure.” We may ask, by Dewey’s reckoning, what will be needed to have an aesthetic experience? And when will an aesthetic experience be deemed artistic? As a way of answering these questions, we can take a look at the following example:

A woman is sitting on a bench in a city park. She listens to the children playing on a nearby playground, she feels the sun on her skin, she watches attentively as people walk to and fro. She feels connected to everyone and everything; life has such fullness and she will remember this afternoon in the park for a long time. Then, after about an hour of this very rich experience, she takes out his flute and starts playing. Since she is a world-class flutist, her wonderful music attracts a number of people who stand around and listen to her play. After playing several pieces, she nods her head and puts away her flute. The small crowd applauds and walks off.

Dewey would say the woman’s first experience of sitting in silence, fully present and awake to the richness of what life offers, has a certain completeness and aesthetic quality. Her second experience of playing the flute and sharing her music is an extension and intensification of the first experience. And because her playing incorporates a mastery and control of a particular technique (flute playing) and expression of emotions and feelings with others, it is a powerful artistic form of human communication.

Expanding on this example, a key concept for Dewey is ‘continuity’, that is, how all of life within the universe is part of a dynamic rhythm, forever alternating between disequilibrium and equilibrium, tension and resolution. And our human experience, including human making and crafting, is an outgrowth and intensification of these patterns of nature. Thus, for Dewey, viewing art and aesthetic experience as something set apart, restricted to museums, galleries, theaters and concert halls is a modern distortion.

Also, along the same lines, Dewey asks, “Why is there repulsion when the high achievements of fine art are brought into connection with common life, the life that we share with all living creatures? Why is life thought of as an affair of low appetite, or at its best a thing of gross sensation, and ready to sink from its best to the level of lust and harsh cruelty?” With such questions, we see how Dewey values continuity and integration of all aspects of our very human nature – mental, emotional, sensual, bodily, perceptive, He rebels against rigid dualism, setting spirit against flesh, mind against body. Applying this line of thinking to art and aesthetics, Dewey urges us to view human creativity as, ideally, involving the whole person. Unfortunately, he notes, such a holistic approach goes against the grain of our modern-day, highly-specialized, compartmentalized culture.

Yet again another aspect of continuity is linking an artist’s creation with the artist’s life as a whole. I recall reading about a court case where the judge asked great 19th century American painter James Abbott Whistler how he could charge so much for a painting since it took less than an hour to paint. Whistler replied, “Yes, but it also took a lifetime of experience.” It is this ‘lifetime of experience’ Dewey recognizes as being so important to artistic creation.

One area I find particularly fascinating is how Dewey defends abstract art against those thinkers and art critics who view abstract art as devoid of expression or overly intellectual. Dewey counters by citing how all art abstracts, for example, a painting portrays a three dimensional landscape in two dimensions. He also likens abstract art to a chemist’s abstraction of the material, visible elements of earth, water, fire and air into molecules and atoms. Another thought-provoking insight is when Dewey notes how many people in our modern world are tormented since they lack the control and technical skill to transform their powerful emotions and life experiences into a work of art in any form.

On the universality of art and aesthetic experience, we read, “In the end, works of art are the only media of complete and unhindered communication that can occur in a world full of gulfs and walls that limit community of experience.” So, for Dewey, unlike politics and religion, subjects that have a tendency to cut people off from one another, painting and sculpture, music and dance, theater and literature and other forms of art provide us with a great opportunity to connect with other people and share our common humanity. Certainly, what we having going on Amazon is an excellent example of Dewey’s philosophy.

Dewey discusses making art and viewing art are not unique activities -- that discipline, engagement and commitment are basic to art in the same way they are basic to other work.

The book undermines the notion that Art is somehow arcane and academic. It's not, the book suggests. It takes work to make art, it takes work to appreciate it, but it is a democratic sort of work, and good art stands up, even when it is not cosseted in museums or galleries.

This book is supposedly a classic. I understand it is no longer required in most art history courses. And I can certainly see why that is the case. It is the densest, most repetitive, most uninformative book I probably have ever read, and I have a master's in English and another one in political science. I would recommend this book as a doorstop.

Even Wikipedia authors gave up summarizing this book.

John Dewey is without a doubt America's most profound philosopher to date. I have many of his books and I incorporate his theories on philosophy of education and art into my own daily practices of progressive pragmatic philosophy of education and art.

No one is better than Dewey.

Reading this book can be compared to be reading a dairy, in this case, the author's diary. It is a tedious description of his ideology that at concludes implying that everything is open to subjectivity.

Wonderful philosophical approach that is child centered and driven- curriculum can be so meaningful when integrated throughout the domains- great read

Thank you.

A good resource for graduate research.