At 15:59 16.2.2006, Pavel Luksha wrote:
>Dear Lauri,
>
>>When or if "arts are technologies of ethics", it doesn't
mean that
>>ethical systems are "derived from art", but that arts are
making
>>ethics visible or audible. Just like many technologies are based on
>>quantum mechanics taking that science - > technology parallel.
>
>I relied on the other meaning of 'technologies': it could either be
>'practical knowledge based on more abstract knowledge' (the way I
>assume you use the term), or it could be 'practical knowledge of how
>to do something'. So I assumed that you implied that art is used to
>produce ethics rather than to convey it.
>
>However, I would still disagree that this is an appropriate
>definition. Arts have aesthetic dimension apart from ethic one,
>which is no less important. Art gives insights into new meanings (as
>Pedro implied), and thus provides opportunities for new rational
>constructions in scientific knowledge.
Technologies have also aesthetic dimensions. I don't like the look of
X's phones but I like Y's. I am looking art from the side of an
artist. What are the impulses to produce art? Opportunities come from
the art user's side. Of course there are other motives for producing
art. Money ...
>Also, your table
>(http://www.kolumbus.fi/lauri.grohn/yk/text/typology.html)
suggests
>that moral systems have artefacts such as art, and declined
>artefacts such as religions. Indeed, the body of religious practices
>can to a large degree be seen as the 'technology of ethics', in your
>sense. But, again, this does not capture what religions are for -
>'ethic technologies' in religion are interwoven with 'technologies
>of the soul', for instance. I believe you have found a common ground
>to compare these two, and linking them to ethics, but there is a
>risk that you have overlooked important distinctions between all three.
You are quite right. Having your kind of feedback at last may inspire
someonw to laborate these matter further.
LG
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Received on Thu Feb 16 17:05:26 2006
