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The question “Is it possible to acquire specific knowledge about an artwork without having personally encountered that work?” appears naive at first glance, yet it is one of the central questions at the intersection of epistemology and aesthetics. When we consider that we know the Mona Lisa to be “a captivating work painted by Leonardo da Vinci” without having seen it in person, the question seems naive. However, upon close examination of the two statements “The Mona Lisa is a painting by Leonardo da Vinci” and “The Mona Lisa is a captivating work,” it becomes clear that the first is a statement about fact describing a historical event, while the second is an evaluative judgment made by someone. Epistemologists rarely dispute the cognitive significance of factual knowledge, yet whether aesthetic judgment constitutes knowledge remains a subject of debate to this day. The primary aim of this paper is to clarify the cognitive questions connected to art. To this end, it will closely examine the concepts relating to artist knowledge, audience knowledge, and factual knowledge about art, as well as the connections among them. For instance, when an audience member directly perceives a work and becomes aware of its properties, knowledge by acquaintance may arise. Since audiences perceive not only physical properties such as color, paint, form, and size, but also aesthetic properties such as beauty, nobility, and grandeur, this type of knowledge may be called aesthetic knowledge. Matthew Kieran, for example, defines aesthetic knowledge as “knowing how to correctly identify the aesthetic properties of an object, such as balanced, dynamic, moving, or tragic,” and argues that perceiving aesthetic properties requires not only ordinary perception but also aesthetic sensibility. This is not merely a matter of looking, but rather, as he describes it, perceiving the black marks on a Picasso painting as “fingers viciously clawing away” in a distressing manner (Kieran, 2011, p. 370).- 27 Factual knowledge about art encompasses historical, technical, and art historical domains, and because it is expressed in propositional form, it can be considered within the traditional analysis of knowledge as Justified True Belief. Without personally seeing, experiencing, or hearing a given work, one can acquire justified belief about its author, period of creation, stylistic classification, or compositional structure on the basis of testimony from others, documentary evidence, and rational inference. However, how complete such knowledge can be without knowledge by acquaintance remains an open question. Regarding artist knowledge, this differs qualitatively from audience knowledge. It is predominantly practical knowledge of “how to do,” manifesting through interaction with the body, materials, and tools. Michael Polanyi’s concept of tacit knowledge and Donald Schon’s notion of reflection in-action serve as important instruments for explaining the distinctive character of artist knowledge. This paper will analyze these forms of knowledge from the perspective of the traditional analysis of knowledge, which emphasizes propositional knowledge, and will clarify their interrelations and distinctions.
Дижитал эриний энэ цаг үед нийгмийн институт бүхэн томоохон трансформацид орж байгаа билээ. Тэр дундаа ахиц дэвшил, нийгмийн өөрчлөлтийг тусгасан, агуулгын хувьд урьдынхаас “өөр” боловсрол эзэмших хэрэгцээ бий болж байна. Ийнхүү мэдлэгийн салбар, академик соёлын үндэс суурь, хэв маяг өөрчлөгдөж буй өнөөгийн амаргүй нөхцөлд их сургуулийн идеалыг хэрэгжүүлэх зайлшгүй нөхцөлүүдийг дахин тодорхойлох шаардлага тулгарч байгааг “Их сургууль цаг үеийнхээ хэрэгцээ шаардлагыг тусгаж байна уу?” “Өнөөдөр их сургууль хямралд орсон уу?” “Их сургуулийн үндсэн функц нь юунд оршиж байна вэ?” зэрэг олон асуултууд академик хүрээнд төдийгүй олон нийтийн яриа хэлэлцүүлгийн төвд өрнөсөөр байгаагаас олж харж болно.Энэхүү төвөгтэй нөхцөл байдалд их сургууль, академик талбар нь ертөнцийг үзэх үзлийн холистик концептуал утгаас ангид дан инновацыг эрхэмлэж асуудалд хандах өрөөсгөл хэрэг билээ. Өөрөөр хэлбэл, тухайн мэргэжлийн ажлыг эрхлэхэд шаардлагатай мэдлэг, ур чадвар, шинэ нээлт ололтыг дамжуулах, боловсруулах, бүтээх төдийгөөр их сургуулийн функцийг тодорхойлох нь хангалтгүй юм.Учир нь боловсрол бол нийгмийн аливаа эерэг практикуудын суурь болсон оюун санааны үнэт зүйл юм. Тухайн үнэт зүйл нь тархсан, бутарсан, нэг талыг барьсан шинжтэй бус, харин бүхэллэг, нийгмийн олон талт амьдралын шинж тал бүрийг тусгасан байж уг нийгмийнхээ үнэт зүйл болдог. Иймээс их сургуулийн идеалыг дисперсив биш, харин холистик байдлаар тодорхойлох нь зүйтэй юм.
This paper examines the relationship between language and reality in two philosophical traditions: Daoism and Wittgenstein's Tractatus Logico-Philosophicus. Traditional interpretations of the Dao-De-Jing's opening lines ("The Dao that can be told of is not the eternal Dao") suggest an absolute gap between language and the eternal Dao, paralleling Wittgenstein's distinction between what can be said and what can only be shown.Bo Mou challenges this interpretation, arguing that Lao Zi reveals a "two-sided transcendental insight" that both affirms language's role in engaging with the Dao while acknowledging its limitations. Through syntactic analysis, Mou proposes an alternative reading: "The Dao can be talked about in language, but the Dao that has been talked about does not exhaust the eternal Dao." This reinterpretation shares significant compatibility with Wittgenstein's approach, particularly in recognizing language's dual nature and avoiding both complete reductionism and complete mysticism. Despite differences in their philosophical methodologies and traditions, both Wittgenstein and Lao Zi (in Mou's interpretation) converge on sophisticated insights about language's relationship to reality, charting a middle path that acknowledges both the power and inherent limitations of linguistic expression.
This paper explores the potential integration of everyday aesthetics into the liberal arts curriculum of Mongolian universities. We establish connections between liberal arts, philosophy, and aesthetics, introducing everyday aesthetics as an extension of traditional aesthetic studies. We propose that everyday aesthetics can serve as an effective educational tool, enabling students to develop heightened awareness of their surroundings and fostering deeper environmental connections. This approach aligns with liberal arts education goals of cultivating well-rounded individuals with broad perspectives and critical thinking skills. Furthermore, we argue that integrating everyday aesthetics into Mongolian higher education can be achieved by drawing upon Mongolia's rich cultural heritage. We examine how the Buddhist concept of meta-awareness, deeply rooted in Mongolian culture, can enhance students' perception and appreciation of aesthetic qualities in everyday experiences. This paper advocates for including everyday aesthetics in Mongolian universities' liberal arts curriculum to enrich students' educational experiences, deepen cultural connections, and enhance appreciation of everyday aesthetic dimensions.
Энэхүү илтгэлээр бид соёлын эзэмшилтэй (cultural appropriation) холбоотой асуудалд Ж.Л.Остины хэлэх үйлдлийн онолыг хэрэглэх боломжийг судлах болно. Соёлын эзэмшил гэх ойлголтыг судлаачид саармаг болон сөрөг утгаар хэрэглэдэг бөгөөд сөрөг утгаар хэрэглэх нь ихэвчлэн соёлын эзэмшил хоруу чанартай үр дагаварт хүргэдэг гэсэн үзэл баримтлалаас үүдэлтэй юм. Хэлэх үйлдлийн амжилтын нөхцөлүүд болох тохиромжтой нөхцөл байдал (appropriate circumstances), зохих эрх мэдэл (correct authority), чин сэтгэлийн байдал (sincerity), бүрэн гүйцэд хэрэгжилт (complete execution) зэргийг хэлэх үйлдлээр илэрч буй соёлын эзэмшлийн жишээнүүдэд хэрэглэснээр тухайн үйлдэл хоруу чанартай эсэхийг тодорхойлох боломжтой гэж үзэж байна
This paper examines the theoretical foundations of speech act theory and explores its potential applications in social contexts. The study systematically analyzes various classifications of speech act theories, focusing on the conventionalist approach developed by Austin, the mixed approach refined by Searle, and the intentionalist critique offered by Strawson. By examining the distinctions between locutionary, illocutionary, and perlocutionary acts, along with felicity conditions, constitutive rules, and the role of intention in communication, this paper provides a comprehensive overview of how speech acts function in linguistic and social interactions. The analysis reveals that while these theoretical approaches differ in their emphasis on convention versus intention, they collectively contribute to our understanding of how language performs actions beyond mere description. This foundational analysis establishes a theoretical basis for future applications of speech act theory in addressing social issues
In Stanford encyclopedia of philosophy, “a paradigmatic aesthetic experience refers to a perceptual experience centered on the beauty of an object, such as a piece of artwork or a aspects of the natural world. However, theorists argue that aesthetic experiences can arise from the sublime or even from experiences of ugliness. Moreover, the distinction between "ordinary perceptual experience" and "aesthetic experience" presents a complex issue in philosophical aesthetics. Additionally, an emerging field known as everyday aesthetics claims that aesthetic encounters can emerge from our everyday activities. Yuriko Saito, author of "Everyday Aesthetics," examines the Japanese tea ceremony as an instance of aesthetic engagement, while Paulina Rautio suggests that even mundane tasks like hanging laundry can be seen as aesthetic experiences. This paper seeks to elucidate philosophical perspectives on aesthetic experience in order to assert the aesthetic credentials of everyday aesthetics.
Хоруу чанар бүхий илэрхийлэмж гэдгээр тодорхой анги бүлэг, нийгэмлэг, хувь хүмүүсдm янз бүрийн хор хохирол учруулдаг, хэлэх үйлдэл, ерөнхийлөл, метафор, үг холбоо үг, зураг бичвэр зэрэг өөр өөр хэлбэрийн авч ихэнх тохиолдолд агуулгын хувьд огтлолцдог илэрхийлэмжүүдийг багтаан авч үзэв. Монгол хэлний их тайлбар тольд хоруу чанар гэдгийг бичил биетний өвчлүүлэх чадварын зэрэг гэж тодорхойлсон байдаг аж. Dangerous speech, hate speech, pejorative term зэрэг нь нийгэмд “бичил биетэн” лугаа шинжтэй байдгийг бодолцон ийнхүү хоруу чанар(harmful) бүхий илэрхийлэмж гэх нэг малгайд багтааж нэрлэлээ. Эдгээр илэрхийлэмжээс үүдэлтэй хор хохирлыг дурдахын хамт, бид хүн тус бүр ардчилсан нийгмийн үнэт зүйлийг даган биелүүлэгчээс гадна “босгон бүтээгч” гэдэг утгаараа эдгээр илэрхийлэмжийг хэрэглэхээс зайлсхийх нь яагаад “иргэнлэг” үйлдэл болохыг тодруулав.
Can you name the ten philosophers?" is one of the simplest questions for a philosophy student. Ironically, all it takes to make this question difficult is the addition of one word-women. Even though Elena Cornaro Piscopia received her doctorate in philosophy from the University of Padua in Italy in 1678, 300 years ago (Kalnická 2021), we continue to categorize "woman philosopher" and "Asian philosopher who specialized in metaphysics,” implying that these people are extraordinary. In this article, we questioned whether it was necessary to distinguish between men and women in this “modern, civilized democratic society.” To respond to this question, we examined the academic setting in philosophy and considered how gender-related issues are reflected.
“Практикт хэл үргэлж л тодорхой бус байдаг тул бидний баталж буй зүйл хэзээ ч нарийн чанд байдаггүй.” гэж Рассэл Логик философийн Трактатын удиртгал үгэндээ бичсэн байдаг. Жишээ болгон илтгэлийн гарчийг харваас Рассэл Витгенштейн хоёр өөр хоорондоо санал зөрөлдсөн үү? эс бөгөөс хамтраад “нийтийн” эсрэг гөжүүдэлж зогсоо юу? гэдэг нь лав тодорхойгүй байна. Логик анализад ач холбогдол өгч, уламжлалт философийг шүүмжилсэн шүүмжээрээ тэд “урсгал сөрж”, логик атомизм гэх шинэ чиглэлийг босголцож, аналитик философийн шавийг тавьсныг философийн түүхээс бид мэдэх билээ. Харин уг илтгэлд бид Рассэл болон Витгенштейн нарын хоорондын гөжүүдлийг онцолсон болно.
Өргөж буй тангараг нь хэдий чин эрмэлзэл, зорилго, хүслийн илэрхийлэл боловч эргээд хүнийхээ хувьд сонголт, эрх чөлөө, ёс зүйн хувьд философи эргэцүүлэл дагуулсан сэдэв бол эмчийн тангараг юм. Ялангуяа цар тахал дэгдэж өдөр тутмын эгэл амьдралын хүрээг өөрчилж буй энэ цаг үед эл асуудлыг дахин шинжлэх хэрэгцээ байна. Энэхүү судалгаанд тангараг, амлалт хэмээх ойлголтуудыг хэлний философи, хүний эрх, ёс зүйн үүднээс авч үзэхийг эрмэлзсэн болно.
