Toward an Islamic Aesthetic Theory
Introduction Science has become a very narrow and qualified study of the universe. Its descriptions of reality are restricted to objective, publicly extended and impersonal notions. This characterization of reality is, in the Goethean sense, an utterly oppressive impasse to the subjective human con...
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International Institute of Islamic Thought
1998
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oai:doaj.org-article:0c43ffbaf21f4eb6914ba68f9a44b8242021-12-02T19:41:23ZToward an Islamic Aesthetic Theory10.35632/ajis.v15i1.22162690-37332690-3741https://doaj.org/article/0c43ffbaf21f4eb6914ba68f9a44b8241998-04-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/2216https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 Introduction Science has become a very narrow and qualified study of the universe. Its descriptions of reality are restricted to objective, publicly extended and impersonal notions. This characterization of reality is, in the Goethean sense, an utterly oppressive impasse to the subjective human condition. Thus did Nietzsche exclaim, “the nihilistic consequences of our natural sciences from its pursuits . . . there follows ultimately a selfdecomposition, a turning against itself.” One sees a disunited system of thought, where objective designs are studied using objective methods and tools, thereby leaving out many of the subjective and private characteristics of reality. How then can science claim to be a study of reality and the universe, when it does not have the tools to study even the most fundamental component of reality, the self? The gap between the subject and object was partly created by the Empiricist tradition and by Kant with his discussions on the “noumena” and “phenomena.” This dualism within the western world-view has culminated in a very disunited and incoherent description of reality. In physics, efforts are being made to create a “theory of everything” (TOE), but it has been quite a task, because of the inherent dualism and lack of connection between ideas, both in the natural sciences and the social sciences. As far as western art, it claims to be of an “absolute” and “universal” nature, so general as to include the whole universe, and beyond, within a single preview. Art relates to the subjective and inner feelings of an individual or a society at a particular time. As posited by the German Idealists, it actually submerges the object and the subject into But this bridge between the objective and the subjective is only an illusion whose disastrous effects can be seen in the modem conception of aesthetic autonomy. The negative production of an autonomous art form is a direct and implicit result of Kantian dualisms$ which pervades the ... Omar NasimInternational Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 15, Iss 1 (1998) |
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Islam BP1-253 |
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Islam BP1-253 Omar Nasim Toward an Islamic Aesthetic Theory |
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Introduction
Science has become a very narrow and qualified study of the universe.
Its descriptions of reality are restricted to objective, publicly extended
and impersonal notions. This characterization of reality is, in the
Goethean sense, an utterly oppressive impasse to the subjective human
condition. Thus did Nietzsche exclaim, “the nihilistic consequences of
our natural sciences from its pursuits . . . there follows ultimately a selfdecomposition,
a turning against itself.” One sees a disunited system of
thought, where objective designs are studied using objective methods
and tools, thereby leaving out many of the subjective and private characteristics
of reality. How then can science claim to be a study of reality
and the universe, when it does not have the tools to study even the most
fundamental component of reality, the self? The gap between the subject
and object was partly created by the Empiricist tradition and by Kant
with his discussions on the “noumena” and “phenomena.” This dualism
within the western world-view has culminated in a very disunited and
incoherent description of reality. In physics, efforts are being made to
create a “theory of everything” (TOE), but it has been quite a task,
because of the inherent dualism and lack of connection between ideas,
both in the natural sciences and the social sciences.
As far as western art, it claims to be of an “absolute” and “universal”
nature, so general as to include the whole universe, and beyond, within a
single preview. Art relates to the subjective and inner feelings of an
individual or a society at a particular time. As posited by the German
Idealists, it actually submerges the object and the subject into But
this bridge between the objective and the subjective is only an illusion
whose disastrous effects can be seen in the modem conception of aesthetic
autonomy. The negative production of an autonomous art form is
a direct and implicit result of Kantian dualisms$ which pervades the ...
|
| format |
article |
| author |
Omar Nasim |
| author_facet |
Omar Nasim |
| author_sort |
Omar Nasim |
| title |
Toward an Islamic Aesthetic Theory |
| title_short |
Toward an Islamic Aesthetic Theory |
| title_full |
Toward an Islamic Aesthetic Theory |
| title_fullStr |
Toward an Islamic Aesthetic Theory |
| title_full_unstemmed |
Toward an Islamic Aesthetic Theory |
| title_sort |
toward an islamic aesthetic theory |
| publisher |
International Institute of Islamic Thought |
| publishDate |
1998 |
| url |
https://doaj.org/article/0c43ffbaf21f4eb6914ba68f9a44b824 |
| work_keys_str_mv |
AT omarnasim towardanislamicaesthetictheory |
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