To Ellen Dissanayake, the arts are biologically evolved propensities of human nature: their fundamental features helped early humans adapt to their environment and reproduce themselves successfully over generations. In "Art and Intimacy", she argues for the joint evolutionary origin of art and intimacy, what we commonly call love. It all begins with the human trait of birthing immature and helpless infants. To ensure that mothers find their demanding babies worth caring for, humans evolved to be loveable and to attune themselves to others from the moment of birth. The ways in which mother and infant respond to each other are rhythmically patterned vocalisations and exaggerated face and body movements that Dissanayake calls rhythms and sensory modes. Rhythms and modes also give rise to the arts. Because humans are born predisposed to respond to and use rhythmic-modal signals, societies everywhere have elaborated them further as music, mime, dance, and display, in rituals which instil and reinforce valued cultural beliefs. Just as rhythms and modes co-ordinate and unify the mother-infant pair, in ceremonies they co-ordinate and unify members of a group. Today, we humans live in environments very different from those of our ancestors. They used ceremonies (the arts) to address matters of serious concern, such as health, prosperity, and fecundity, that affected their survival. Now, we tend to dismiss the arts, to see them as superfluous, only for an elite. But if we are biologically predisposed to participate in artlike behaviour, then we actually need the arts. Even - or perhaps especially - in our fast-paced, sophisticated modern lives, the arts encourage us to show that we care about important things. Ellen Dissanayake has recently held Distinguished Visiting Professorships in the College of Fine Arts at the University of Alberta, Edmonton, Canada, and at Ball State University, Muncie, Indiana. She has lectured and taught in a variety of settings, including the New School for Social Research in New York City, the National Arts School in Papua New Guinea, and the University of Edinburgh in Scotland. She is the author of "Homo Aestheticus: Where Art Comes From and Why and What Is Art For?"
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这本书的封面设计简直是视觉上的盛宴,那种低饱和度的色彩搭配和精妙的排版布局,初看之下就让人感到一股沉静而深刻的力量。我本以为这会是一本专注于某种特定艺术流派或者技术层面的探讨,然而翻开内页后才发现,作者的笔触远比我想象的要宽泛和细腻得多。它更像是一部关于“感知”的哲学散文集,探讨了艺术家如何在日常生活中捕捉那些转瞬即逝的情感波动,并将之转化为可以被公众理解和共鸣的符号。我特别喜欢其中关于“失焦美学”的那一章,作者没有陷入学院派的术语泥潭,而是用极其生活化的语言描述了我们如何通过刻意模糊焦点来强调某种内在的真实感,这比许多枯燥的艺术史论要来得生动一万倍。它让我开始重新审视自己观看世界的方式,不再只是匆匆扫过,而是学着去“感觉”光影、质地和距离感所蕴含的情绪重量。读完之后,我甚至想立刻拿起笔或相机,去捕捉此刻窗外那片被夕阳染红的屋顶,那种冲动是这本书给予的最直接的馈赠。
评分说实话,这本书的阅读体验非常具有挑战性,但绝不是枯燥的那种。它更像是一场需要全神贯注的智力攀登。作者的论证逻辑极其严密,每一步推导都建立在扎实的文化背景和对人类行为模式深刻洞察之上。我尤其欣赏他对“审美疲劳”现象的解构,他没有简单地归咎于过度曝光,而是将其与现代社会信息过载的结构性问题联系起来,提出了一个非常前卫的“信息稀释理论”。为了跟上他的思维速度,我不得不经常停下来,回到前面的章节进行回顾和交叉验证。这迫使我动用了许多尘封已久的知识储备,感觉就像进行了一场高强度的思维健身。有些段落的句子结构非常长,充满了复杂的从句和精确的限定词,需要反复咀嚼才能完全领会其意图,但这正是其魅力所在——它要求读者投入真正的智力劳动,而不是被动地接受信息。这本书显然不是为消遣而写,而是为那些渴望深度思考的灵魂准备的盛宴。
评分这本书最让我感到惊喜的地方,在于它对媒介和物质性的探讨,其角度之刁钻,简直让人拍案叫绝。它似乎完全避开了主流艺术评论界热衷的“宏大叙事”,而是聚焦于那些被忽略的、近乎“无用”的细节。比如,作者花了整整两页来分析一张旧照片边缘微微卷曲的纹理,以及这种物理形变如何不动声色地改变了照片叙事的力量。这种对“物”的敬畏和细致入微的观察,让整本书的基调显得异常沉静而可靠。它不像那些空谈概念的理论书籍,而是充满了触感和温度,让人仿佛能透过文字闻到油墨的味道,感受到纸张的粗粝。我感觉作者本身就是一位极度敏感的工匠,他对待文字如同对待雕塑材料一般,谨慎而充满敬意。这种对“真实材料”的关注,让我对自己周围的一切——无论是手中的咖啡杯还是墙上的裂缝——都产生了新的好奇心和尊重感。
评分如果说这本书有什么“缺点”,那可能就是它对读者的耐心要求极高。这不是那种可以边喝下午茶边轻松翻阅的读物。它的语言风格极其古典和内敛,充满了大量的比喻和典故,很多句子需要反复推敲才能捕捉到其深层的意涵。有时候,为了理解一个词汇在特定语境下的精确指向,我不得不查阅好几本辅助词典,这打断了阅读的流畅性,但最终的收获是值得的。它更像一本需要被“供奉”在书架上,在你心境平和、时间充裕的时候,才能打开细细品味的典籍。它没有提供任何立即可用的“秘诀”或“答案”,而是提出了一系列更深刻的问题,并引导你沿着一条曲折的路径去寻找属于自己的理解。读完后,我感觉自己像是完成了一次漫长而艰苦的徒步旅行,虽然身体疲惫,但精神上却达到了一个前所未有的澄明高度。
评分从叙事节奏上来说,这本书简直是一次精妙的“情绪过山车”。它并不遵循传统的时间线叙事,而是像一首结构复杂的交响乐,时而高亢激昂,时而沉入幽暗的低谷。在讨论某些社会性议题时,作者会突然切换到一种近乎新闻报道的冷静客观,紧接着,又会用极其私密、近乎日记体的语言爆发出来,分享一段深刻的个人体验。这种强烈的风格对比,成功地避免了全书陷入某种单一的情绪模式。我发现自己常常因为这种突如其来的情感转变而心头一震。特别是书中关于“群体性记忆的碎片化”那一章节,前半部分的数据分析让人感到冰冷和疏离,但结尾处作者描绘的那一幅关于旧剧院拆除的场景,那种失落感却是如此具有感染力,让我几乎落泪。这种娴熟地在理性与感性之间跳跃的能力,是许多作家梦寐以求的技巧。
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