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Arevalo, Miguel Eduardo III S.
Banton, Jude "Elbert" Wisdom B.
Barraza, Kyle Nathan C.
Bea, Earl Harry B.
Bobis, Joaquim Anton M.

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Beauty is a matter of size and order (Aristotle), the beautiful object has unity, proportion, and clarity (Saint Thomas Aquinas) (Adler, 1981, p. 112-113). These perspectives of beauty influence the idea of admirable beauty. An object is beautiful because it has certain properties that make it admirable (Adler, 1981, p. 112). The mere mention of properties indicates that there are things to be analyzed. Regardless of its enjoyability, admirable objects are intrinsically beautiful (Adler, 1981, p. 112). Its very composition and form make them so. For this thought to surface, it must be realized that the enjoyable is immediate while the admirable is mediated through reason (Adler, 1981, p. 112). Judgement of the admirable then comes from reason. The judges are competent and authoritative, skillful and knowledgeable in their craft, and qualified by experience and mastery in their respective fields. The judgement of a mechanic on a book would be different from the assessment of an author on a car. The judges must be in their appropriate fields to make appropriate remarks (Adler, 1981, p. 115). If everyone can be a judge at everything, then there wouldn’t be a need for experts; it implies that everyone is an expert, which is not the case. Interestingly, the experts bicker among themselves, they too are human (Adler, 1981, p. 115). They bicker precisely because they see things that other judges cannot and they may view an object to possess intrinsic excellence with respect to their tastes which may be different to others (Adler, 1981, p. 116). The latter statement implies two things. Firstly, the claims made by the judges have a measure of objective truth (Adler, 1981, p. 116). Due to this, experts are able to argue reasonably. They reason on the grounds of the admirable object. Secondly, the admirable beauty assigned to the latter is objective. The assessor’s state or feelings aren’t considered, though their status as an expert is. This objective assessment allows judgements to be made whether an object is admirably superior over another (Adler, 1981, p. 117). This brings up differences in taste among experts and thus, arguments over admirable beauty. However, the objective assessment of beauty implies an idea: the more admirable the object, the more enjoyable it is (Adler, 1981, p. 117). This claim cannot be defended for two simple reasons. One, the experts may find it admirable but the laymen may not. Should the latter be learned about a particular field and gain a sufficient amount of knowledge, they may find an object admirable (Adler, 1981, p. 117). Even then, enjoyment may not even follow as explained by the next point. Two, cultural circumstances affect enjoyable and admirable beauty (Adler, 1981, p. 119). Different cultures differ in their value of subjective beauty. A Westerner may find disdain in a Zen Garden where an Easterner may delight. Objectively speaking, beauty is assessed differently. An expert in Western paintings may be a layman in Eastern paintings, they may not admire it properly (Adler, 1981, p. 119).

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                                      Admirable Beauty

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                                      Admirable Beauty

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There are two kinds of beauty, one of which is Enjoyable Beauty. Adler (1981, p.104) defines beauty using Saint Thomas Aquinas’ definition which states that “The beautiful is that which pleases us upon being seen”. It is important to distinguish what the words pleases and seen actually mean. There are many things that we may find pleasurable. However, goods that are pleasurable when it is possessed, consumed or used are not regarded as beautiful (Adler, 1981, p. 105). Immanuel Kant explains that the objects we call beautiful should possess a special character of pleasure which should be disinterested (Adler, 1981, p. 105). By disinterested, we mean that the objects we find pleasurable do not lie on the practical reasons but we find contention by simply contemplating or beholding it (Adler, 1981, p. 105). In Aquinas’ definition of beauty, the word seen must also be clarified because not all that which are beautiful are found in the realm of the visible, or those objects which are perceived by our sense of sight (Adler, 1981, p. 106). This should not be the case for the term beautiful is not merely a superlative quality of those we apprehend as good-looking, pretty, or handsome but a title reserved for that which pleases us to the highest degree (Adler, 1981, p. 107). However, it must be noted that the beautiful is not limited to objects that are seen. For the word see does not necessarily equate with things that we perceive visually but that which is seen through the mind through contemplation (Adler, 1981, p. 107). The Beatific Vision, the kind of contemplation which is elevated in the definition of beauty, refers to the broader connotation with regards to apprehending an object which cannot be seen with our mere eyes (Adler, 1981, pp. 107-108) With those distinctions and clarifications with the definition of Aquinas regarding beauty, it can be said that the beautiful are those that pleases us upon being contemplated (Adler, 1981, p. 108). With the help of Kant’s definition of “pleases,” we are able to understand that the pleasurable is not just disinterested but the apprehension of the beautiful object is devoid of conceptual content (Adler, 1981, p.108). In other words, judgment on objects that are determined to be beautiful is not apprehended by scientific or philosophical concepts but by a unique individual who perceives and contemplates upon the object (Adler, 1981, p. 108-109). Since beauty seems to be desired and known by the individual, its values lie on the goodness and the truth (Adler, 1981, p. 109). Thus, we can conclude that Enjoyable Beauty is beauty that is subjective in the sense that each individual has a relative standard and understanding of beauty (Adler, 1981, p. 109-110). However, it must be noted that even if the beautiful is identical with enjoyable, we come to discover that beauty is not merely subjective but could also be objective such as what is known to be Admirable Beauty (Adler, 1981, p. 110).

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                                   Enjoyable Beauty

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                                   Enjoyable Beauty

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A vocation starts with Jesus, who meets a person in love and guides him through the path of life to respond to the love of Christ. This individual instead looks at his personal circumstances in a priestly discourse, in order to find the course of existence in which he can bestow his best gift of love. Pope John Paul II discussed the artist in his Letter to Artists in 1999, starting with the artist's unique relationship to the author. Because God is the supreme creator of everything that is good, " With loving regard, the divine Artist passes on to the human artist a spark of his own surpassing wisdom, calling him to share in his creative power." (John Paul II, 1999, p. 2) While the vocation of the artist is terrible, it is also important since the world needs the beautiful badly, for beauty is the observable form of the healthy, just as good as the beauty's spiritual state. Even if they "explore the darkest depths of the soul or the most unsettling aspects of evil, artists give voice in a way to the universal desire for redemption." (John Paul II, 1999, p. 9) It is the artist who is ordered to be the messenger of truth, grace, and salvation with this unique mission or vocation. In so doing, the artist “enriches the cultural heritage of each nation and of all humanity.” (John Paul II 1999, p. 4)

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Due to the circumstances which the early Christians found themselves in, namely widespread persecution, their very early art consisted mostly of symbols with which to identify each other. However, due to the Edict of Milan, the Christians were able to practice their faith freely. As such, they were able to produce art in any way they can, from architecture, to poetry, to music. It was from the art of the Greeks and the Romans, collectively known as Classical Art, wherein the Christians first got their influences. The basilica, despite originally being a pagan building, became a central part of the culture of the Christians, with Christian beliefs and values incorporated with pagan architectural canons, giving them a new way to worship God. The works of classical authors then served as inspirations of the forms of Christian poetry, with poets such as Gregory of Nazianzus nourishing their works with the Gospel, with their works being of exemplary quality “not just as theology but also as literature” (John Paul II 1999, p. 6). Christian art eventually became a fusion of both Greco-Roman paganism and Christian doctrine. The classics, while beautiful, were just that; they were extremely pleasing to the senses. The early Christians then uplifted the “beautiful” with what is “true”, so that “through art too souls might be lifted up from the world of the senses to the eternal” (John Paul II 1999, p.7).

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                                    Letter to Artists

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                                    Letter to Artists

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‘Humanities do not amount to much because they are not good for anything with that being argued’

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‘Humanities do not amount to much because they are not good for anything with that being argued’

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Humanities may not be good for anything but they are good in forming a humanistic approach in the practical world because values are not being recognized in the practical world and the humanities is there to step in and impose it so that  the practical world will have a humanistic society.

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‘It appears that the things that are most valuable are those which are apparently useless. Well then, the Humanities deal precisely with these things’

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‘It appears that the things that are most valuable are those which are apparently useless. Well then, the Humanities deal precisely with these things’

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Those things that are valuable are not applicable in the practical world because it only speaks for a specific area of which human beings do, but those things do not help because the focus on the value and not how it is contributing to our society. This applies to different kinds of art forms which pose values. Humanities deals with these things because it speaks of the expressiveness of these art forms and how it dignifies a human person through it.

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‘The best business firms in the world--not only the Japanese ones--already know that their best directors are not the specialists nor the strategists, but precisely the humanists, for the fundamental reason, verified through experience, that the majority  of the problems that arise in a corporation are neither technical nor economic, but human and social problems’

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‘The best business firms in the world--not only the Japanese ones--already know that their best directors are not the specialists nor the strategists, but precisely the humanists, for the fundamental reason, verified through experience, that the majority  of the problems that arise in a corporation are neither technical nor economic, but human and social problems’

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Applying a humanistic approach will help business firms to identify human behavior and activity problems within the company.

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‘Man needs not only objects which would satisfy his immediate needs, but also things which dignify his existence’

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‘Man needs not only objects which would satisfy his immediate needs, but also things which dignify his existence’

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At the end of the day, things are just things that will help us get by with our needs but it is important to remind ourselves that there are also things that will dignify our existence, sometimes expressing it in the form of an art, that it represents how our dignity is to us within the humanities context.

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‘Humanities preserve the knowledge which man has of himself and we are concerned with deepening and cultivating the knowledge’

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‘Humanities preserve the knowledge which man has of himself and we are concerned with deepening and cultivating the knowledge’

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The knowledge in a sense that we are scouting for the values that are important within ourselves because they are valuable that it will impact our way we see things in life that we see as there is meaning to it. Knowledge is important in the humanities because without it we will never look what we are looking for within ourselves.

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‘The other sciences or technologies also deal with aspects of human life, but they do not directly study man as man, as person’

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‘The other sciences or technologies also deal with aspects of human life, but they do not directly study man as man, as person’

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Aspects of human life that have a limited scope about its behavior and creativity whilst Humanities have those aspects which is his/her freedom to be creative in an artistic sense, distinguishing himself/herself from material things and from animals because they, as human beings, have the capacity to recognize things are unique and have value to it, different from material things and animals.

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‘Humanities enrich human life, precisely because they treasure the highest values, which are not means but ends’

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‘Humanities enrich human life, precisely because they treasure the highest values, which are not means but ends’

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The means are just entities that contribute to things that produce the objective outcome. The ends refer to how it was well made or how humans made their whole life valuable and meaningful with using the humanistic approach.

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‘Humanities preserve the knowledge which man has of himself and are concerned with deepening and cultivating that knowledge’

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‘Humanities preserve the knowledge which man has of himself and are concerned with deepening and cultivating that knowledge’

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People in the humanities have a hunger for meaning because they just not simply see something and see it as it is but they are seeing it as they are looking at the value of it. Applying this approach in fine arts will give people a knowledge of what the art is all about, value wise, historical wise, and context wise, depending on how it was formed.

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‘Society needs not so much “specialists” but generalists,’

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‘Society needs not so much “specialists” but generalists,’

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It is general in a way that professionals, especially in the managerial world, have to widen their scope in terms of having a humanistic formation and approach within the field so that they will be able to grasp the idea of being a humanists within the field. Through that, people in those fields will not have a hard time to be a generalist within their own fields.

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‘Humanities vivify and give meaning to a technological society’

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‘Humanities vivify and give meaning to a technological society’

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It is necessary to have a humanistic formation within the technological society because, as human beings, we are already sinking into a world that everything should be based on technology and not on the hands and minds of the people. By putting dignity and worth in the technological society, doing it so with technology will give us a meaning on how having a humanistic approach is important within it giving it a form of art and creating a sense to it in doing it so thus making humanities a worth in applying to a technological society.

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‘A humanistic formation is necessary for everything: they constitute the base of a complete education’

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‘A humanistic formation is necessary for everything: they constitute the base of a complete education’

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Having a humanistic formation for everything will make the people discipline and recognize the fact that the dignity of a human person is more important than the profession itself nor the objective outcome within the profession because it creates a humanistic atmosphere within the field of each different human person making it less artificial in a sense that everyone is educated enough to know that dignity is a factor is creating a good objective outcome within the field thus making it seem professional.

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‘Most managerial positions require humanistic preparation’ 

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‘Most managerial positions require humanistic preparation’ 

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People in managerial positions are considered humanists because they recognize the human dignity of a human person whilst dealing with the problems, problems that are caused by mistakes, errors, or even coming from a misunderstanding point of view between two people. Without a humanistic approach, problems within these occupations will be difficult to handle thus forming chaos within it.

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                           The Perennial Relevance of the Humanities

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                           The Perennial Relevance of the Humanities