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?"
從敘事節奏上來說,這本書簡直是一次精妙的“情緒過山車”。它並不遵循傳統的時間綫敘事,而是像一首結構復雜的交響樂,時而高亢激昂,時而沉入幽暗的低榖。在討論某些社會性議題時,作者會突然切換到一種近乎新聞報道的冷靜客觀,緊接著,又會用極其私密、近乎日記體的語言爆發齣來,分享一段深刻的個人體驗。這種強烈的風格對比,成功地避免瞭全書陷入某種單一的情緒模式。我發現自己常常因為這種突如其來的情感轉變而心頭一震。特彆是書中關於“群體性記憶的碎片化”那一章節,前半部分的數據分析讓人感到冰冷和疏離,但結尾處作者描繪的那一幅關於舊劇院拆除的場景,那種失落感卻是如此具有感染力,讓我幾乎落淚。這種嫻熟地在理性與感性之間跳躍的能力,是許多作傢夢寐以求的技巧。
评分說實話,這本書的閱讀體驗非常具有挑戰性,但絕不是枯燥的那種。它更像是一場需要全神貫注的智力攀登。作者的論證邏輯極其嚴密,每一步推導都建立在紮實的文化背景和對人類行為模式深刻洞察之上。我尤其欣賞他對“審美疲勞”現象的解構,他沒有簡單地歸咎於過度曝光,而是將其與現代社會信息過載的結構性問題聯係起來,提齣瞭一個非常前衛的“信息稀釋理論”。為瞭跟上他的思維速度,我不得不經常停下來,迴到前麵的章節進行迴顧和交叉驗證。這迫使我動用瞭許多塵封已久的知識儲備,感覺就像進行瞭一場高強度的思維健身。有些段落的句子結構非常長,充滿瞭復雜的從句和精確的限定詞,需要反復咀嚼纔能完全領會其意圖,但這正是其魅力所在——它要求讀者投入真正的智力勞動,而不是被動地接受信息。這本書顯然不是為消遣而寫,而是為那些渴望深度思考的靈魂準備的盛宴。
评分這本書最讓我感到驚喜的地方,在於它對媒介和物質性的探討,其角度之刁鑽,簡直讓人拍案叫絕。它似乎完全避開瞭主流藝術評論界熱衷的“宏大敘事”,而是聚焦於那些被忽略的、近乎“無用”的細節。比如,作者花瞭整整兩頁來分析一張舊照片邊緣微微捲麯的紋理,以及這種物理形變如何不動聲色地改變瞭照片敘事的力量。這種對“物”的敬畏和細緻入微的觀察,讓整本書的基調顯得異常沉靜而可靠。它不像那些空談概念的理論書籍,而是充滿瞭觸感和溫度,讓人仿佛能透過文字聞到油墨的味道,感受到紙張的粗糲。我感覺作者本身就是一位極度敏感的工匠,他對待文字如同對待雕塑材料一般,謹慎而充滿敬意。這種對“真實材料”的關注,讓我對自己周圍的一切——無論是手中的咖啡杯還是牆上的裂縫——都産生瞭新的好奇心和尊重感。
评分這本書的封麵設計簡直是視覺上的盛宴,那種低飽和度的色彩搭配和精妙的排版布局,初看之下就讓人感到一股沉靜而深刻的力量。我本以為這會是一本專注於某種特定藝術流派或者技術層麵的探討,然而翻開內頁後纔發現,作者的筆觸遠比我想象的要寬泛和細膩得多。它更像是一部關於“感知”的哲學散文集,探討瞭藝術傢如何在日常生活中捕捉那些轉瞬即逝的情感波動,並將之轉化為可以被公眾理解和共鳴的符號。我特彆喜歡其中關於“失焦美學”的那一章,作者沒有陷入學院派的術語泥潭,而是用極其生活化的語言描述瞭我們如何通過刻意模糊焦點來強調某種內在的真實感,這比許多枯燥的藝術史論要來得生動一萬倍。它讓我開始重新審視自己觀看世界的方式,不再隻是匆匆掃過,而是學著去“感覺”光影、質地和距離感所蘊含的情緒重量。讀完之後,我甚至想立刻拿起筆或相機,去捕捉此刻窗外那片被夕陽染紅的屋頂,那種衝動是這本書給予的最直接的饋贈。
评分如果說這本書有什麼“缺點”,那可能就是它對讀者的耐心要求極高。這不是那種可以邊喝下午茶邊輕鬆翻閱的讀物。它的語言風格極其古典和內斂,充滿瞭大量的比喻和典故,很多句子需要反復推敲纔能捕捉到其深層的意涵。有時候,為瞭理解一個詞匯在特定語境下的精確指嚮,我不得不查閱好幾本輔助詞典,這打斷瞭閱讀的流暢性,但最終的收獲是值得的。它更像一本需要被“供奉”在書架上,在你心境平和、時間充裕的時候,纔能打開細細品味的典籍。它沒有提供任何立即可用的“秘訣”或“答案”,而是提齣瞭一係列更深刻的問題,並引導你沿著一條麯摺的路徑去尋找屬於自己的理解。讀完後,我感覺自己像是完成瞭一次漫長而艱苦的徒步旅行,雖然身體疲憊,但精神上卻達到瞭一個前所未有的澄明高度。
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