Brinck Ingar
Department of philosophy and cognitive science, Lund University, Lund, Sweden.
Cogn Process. 2018 May;19(2):201-213. doi: 10.1007/s10339-017-0805-x. Epub 2017 Apr 8.
A recent version of the view that aesthetic experience is based in empathy as inner imitation explains aesthetic experience as the automatic simulation of actions, emotions, and bodily sensations depicted in an artwork by motor neurons in the brain. Criticizing the simulation theory for committing to an erroneous concept of empathy and failing to distinguish regular from aesthetic experiences of art, I advance an alternative, dynamic approach and claim that aesthetic experience is enacted and skillful, based in the recognition of others' experiences as distinct from one's own. In combining insights from mainly psychology, phenomenology, and cognitive science, the dynamic approach aims to explain the emergence of aesthetic experience in terms of the reciprocal interaction between viewer and artwork. I argue that aesthetic experience emerges by participatory sense-making and revolves around movement as a means for creating meaning. While entrainment merely plays a preparatory part in this, aesthetic engagement constitutes the phenomenological side of coupling to an artwork and provides the context for exploration, and eventually for moving, seeing, and feeling with art. I submit that aesthetic experience emerges from bodily and emotional engagement with works of art via the complementary processes of the perception-action and motion-emotion loops. The former involves the embodied visual exploration of an artwork in physical space, and progressively structures and organizes visual experience by way of perceptual feedback from body movements made in response to the artwork. The latter concerns the movement qualities and shapes of implicit and explicit bodily responses to an artwork that cue emotion and thereby modulate over-all affect and attitude. The two processes cause the viewer to bodily and emotionally move with and be moved by individual works of art, and consequently to recognize another psychological orientation than her own, which explains how art can cause feelings of insight or awe and disclose aspects of life that are unfamiliar or novel to the viewer.
一种近期的观点认为,审美体验基于作为内在模仿的移情作用,将审美体验解释为大脑中的运动神经元对艺术作品中描绘的动作、情感和身体感觉的自动模拟。我批评模拟理论存在错误的移情概念,且未能区分艺术的常规体验与审美体验,在此基础上,我提出了一种替代性的动态方法,并主张审美体验是一种有表现力且熟练的体验,它基于对他人体验与自身体验差异的认识。通过结合主要来自心理学、现象学和认知科学的见解,这种动态方法旨在从观者与艺术作品之间的相互作用来解释审美体验的产生。我认为审美体验通过参与性的意义建构而出现,并围绕运动这一创造意义的手段展开。虽然同步仅仅在此过程中起到准备作用,但审美参与构成了与艺术作品耦合的现象学层面,并为探索提供了背景,最终为与艺术一起移动、观看和感受提供了背景。我认为审美体验源于通过感知 - 行动和运动 - 情感循环的互补过程与艺术作品进行的身体和情感参与。前者涉及在物理空间中对艺术作品进行具身化的视觉探索,并通过对艺术作品做出的身体动作所产生的感知反馈,逐步构建和组织视觉体验。后者涉及对艺术作品的隐含和明确身体反应的运动特质和形态,这些特质和形态引发情感,从而调节整体情感和态度。这两个过程使观者在身体和情感上与个别艺术作品一起移动并被其打动,从而认识到一种不同于自己的心理取向,这就解释了艺术如何能引发洞察力或敬畏感,并揭示观者不熟悉或新颖的生活方面。