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The admirable sense of beauty  focuses on the object itself and the presence of intrinsic perfection within the object.

Intrinsic perfection is the combination of, and the interaction between, the principles and elements of art present within a beautiful object, appropriate to the type of art that it is. For a painting, intrinsic perfection may lie in its lines, shapes, and colors

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Before we tackle what the enjoyable beauty is we must first know what beauty is.

Nowadays, beauty has been defined by our society to what culture would consider attractive. Society has influenced it by the standards of what we pertain to in the modern world as the "ideal beauty".

According to Aquinas beauty is,

Something that gives a certain sense of achievement and fulfillment upon being seen.

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PLEASURE:
According to Aquinas, not everything that pleases or satisfies us is beautiful. The sense of achievement, or pleasure from beauty gives us not only the sensual pleasure, which makes people crave for more, but also pleasure above material sating. Pleasure that leads us to contemplate beauty and not to necessarily have said beauty.

SEEN:

With regard to the word seen, at first glance, having the objects that will make us be seen, gives the desire of wanting to have it. That is why people tend to impulsively purchase or claim objects that tend to make themselves seen. However this is not how Aquinas uses the word seen. To see is the understanding of the mind in conjunction with the senses. We cannot simply say that something is beautiful when we don't understand it. Beauty us then not only visible, but it can also be felt, heard and understood.

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The first of the two sense if beauty is the enjoyable sense. It is beauty appreciated in relation to the viewer. A painting may be beautiful to others as it is enjoyable to their eyes but it cannot be truly beautiful to us personally when it doesn't doesn't touch our self in a different or special way.

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Every person is unique, and they have their own perception of what us beautiful. That is why we displease what falls out of the beauty standard. Enjoyable beauty is then the sense of beauty that cannot be classified by the ideal judgement of beauty, but by the comprehension of the individual's own set of standards, by their own comprehension of himself/herself. As unique individuals, we have our own set of standards for the beauty that is enjoyable to us.

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“None can sense more deeply than you artists...” (John Paul II, 1999).

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Not everyone is called to become artists in the specific definition of this term. Nevertheless, according to Genesis,

men and women are tasked to craft their own lives (Gn 1:31).

It is through this line that gives some sense of responsibility to everybody. This responsibility is that we must add color into our lives and make it our own creation and masterpiece.

The artist is called to respond to whatever the art dictates allowing them to create their own specific works of art. This work is how artists express themselves and in one way or another, they disclose a part of themselves in their creation. It is through this work of theirs that allows them to communicate and give a glimpse of the inner life of the authors. It is not just plain art; it is also story made by the author of an event that happened a long time back or a feeling he/she felt.

Looking at the history of art is the same as looking at the history of narratives that took place throughout time.

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Summary: Artists in the service of Beauty and the Church

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Summary: Artists in the service of Beauty and the Church

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Artists are called to serve beauty. It has been said that God saw his creations and saw that it was good, in line with this vocation of artists is to interpret and use this beauty wisely. It is their responsibility to develop their talent of the specific field they flourish on. It is also through this artistic talent that was given to them that they interpret the gospel and the word of the Lord in order to spread the Good News. The vocation of the artist according to Pope John Paul II is to capitalize on beauty that surrounds everyone. Through this beauty, inspiration can be passed on and at the same time the identity of the artist is preserved. In other words, the artist is called to be the light that shows the way of the Lord through different media.

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Connections: Classical Art & Christian Arts

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Connections: Classical Art & Christian Arts

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Looking back on the history of art, the origin shows that art started with the classical period. This was very much crucial to the Catholics during that time because they needed it to embody their values and such. It was also a necessity for the Catholics to have a symbolic code that is scripture-based to express the mysteries of the Faith. As the word of the Lord starts to spread, images like the Icon fulfilled both theological and aesthetic norms. At this point classical art was most often related to Christian art because at that time it was needed for artists to create art inspired by the Catholic faith. True beauty portrayed was made through the inspiration of the scriptures of the Bible expressed through the personal style of the artist.

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In relation to Fine Arts, the classical period built the foundation of focusing on the beauty seen around us. As time flies, the remnants of Classical Art and the creation of Fine Arts all share the same appreciation of beauty. It is with this appreciation that allowed men and women nowadays to see things in a different perspective looking at beauty as the truth.

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The elements of space, color, line, texture and form, as well as other principles of art make up the intrinsic perfection within Vincent van Gogh’s Starry Night.

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People cannot properly admire art if they do not know what to admire within the art thus, only experts can judge what is admirable. These experts are people of the art world. They hone their senses and skills to create within themselves a refined and objective taste which can accurately judge what is admirable within art.

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How are experts similar and different for us?

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How are experts similar and different for us?

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Experts are fellow human beings in that their judgments on admirable beauty always retain an aspect of personal taste. What distinguishes an expert from the passerby is that this taste is educated and thus, more unbiased than what a passerby would subject on a work of art.

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Even among experts debates about admirable beauty arise. Certain experts are more attuned to the admirable beauty of specific objects. For example, an architect is not the best person to judge how admirable a beautiful painting is.

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Read more about each topics in the following links:

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Read more about each topics in the following links:

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Adler, M.J. (1997) Chapter 15: Enjoyable Beauty. In Six Great Ideas. Simon and Schuster, pp. 103–110.

Adler, M.J. (1997) Chapter 16: Admirable Beauty. In Six Great Ideas. Simon and Schuster, pp. 112–122.

John Paul II. (1999) ‘Letter of His Holiness Pope John Paul II to Artists,’ The Holy See.

Llano, A. (No date) ‘The Perennial Relevance of the Humanities.’

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We as common men and women must, through the cultivation of taste, learn to enjoy what is admirable.

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Humanities basically deal with what is useless yet infinitely more valuable.  

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Humanities basically deal with what is useless yet infinitely more valuable.  

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Llano stated that we can see different things in a classroom, which serve specific purposes. We can also find picture frames,  and photographs which are there for decoration. The value of these things is not simply utilitarian and yet they are valuable. Not all valuable things are useful. Humanities deals with what fields that are labeled as useless. These fields embody what it means to be human. In the uselessness of humanities’ lies it’s value; the capacity to dignify human existence.

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Humanities deal with what is most human in man.

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Humanities deal with what is most human in man.

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The Humanities are branches of knowledge that deal with the most human in man that distinguish humans from material things and animals. In doing so, Humanities preserve and deepen man’s knowledge of himself. Man, who hungers to know what his or her life’s purpose and to transmit this meaning and knowledge to others, learns this knowledge through Humanities. Humanities then dignify human life. Therefore, the Humanities are necessary for man to know, to love and to create.

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Humanities are concerned with the ends of human life; the meaning of personal existence. Through this it treasures the highest values which are not means but ends in themselves. The Humanities teaches man, who is created in the image and likeness of God, to appreciate himself in a certain absolute value.  It follows that the person ought not to be treated as a means to achieve an outcome but always as an end. Promoting the Humanities affirms this.

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Developing humanities is akin to helping the world.

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Developing humanities is akin to helping the world.

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Humanities equips man with the meaning of their life, as well as knowledge on how to treat others. Hence, students who have a humanistic formation and preparation understand the human person. It is possible to acquire such humanistic formation in university centers. Society does not rely much on “specialists” but “generalists.” Generalists are humanists. They have an understanding on a wide range of things and have more flexibility on advancing their skills to improve our society. They are capable of providing solutions for the social problems that plague the world today precisely because of their knowledge of man.

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Humanistic Formation is necessary for the world.

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Humanistic Formation is necessary for the world.

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Humanities allows people to see the wider perspective, the ultimate consequences. A question that Humanities seek to answer is as Llano states,

“where is the utility of all our utilities?” (no date, p.6).

In other words, it answers as the meaning of why man acts, lives, and works. Humanistic formation is the foundation for a complete education. All in all, Humanities provide the meaning to a technological society.

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As Llano states,

“on [humanists] depends in large measure the destiny of our whole civilization” (no date, p. 6).