section_path: Derivative forms of aesthetics/Post-modern aesthetics and psychoanalysis
section_name: Post-modern aesthetics and psychoanalysis
paragraph_text: Post-modern aesthetics and psychoanalysis
  
  Early-twentieth-century artists, poets and composers challenged existing notions of beauty, broadening the scope of art and aesthetics. In 1941, Eli Siegel, American philosopher and poet, founded Aesthetic Realism, the philosophy that reality itself is aesthetic, and that "The world, art, and self explain each other: each is the aesthetic oneness of opposites."
  
  Various attempts have been made to define Post-Modern Aesthetics. The challenge to the assumption that beauty was central to art and aesthetics, thought to be original, is actually continuous with older aesthetic theory; Aristotle was the first in the Western tradition to classify "beauty" into types as in his theory of drama, and Kant made a distinction between beauty and the sublime. What was new was a refusal to credit the higher status of certain types, where the taxonomy implied a preference for tragedy and the sublime to comedy and the Rococo.
  
  Croce suggested that "expression" is central in the way that beauty was once thought to be central. George Dickie suggested that the sociological institutions of the art world were the glue binding art and sensibility into unities. Marshall McLuhan suggested that art always functions as a "counter-environment" designed to make visible what is usually invisible about a society. Theodor Adorno felt that aesthetics could not proceed without confronting the role of the culture industry in the commodification of art and aesthetic experience. Hal Foster attempted to portray the reaction against beauty and Modernist art in The Anti-Aesthetic: Essays on Postmodern Culture. Arthur Danto has described this reaction as "kalliphobia" (after the Greek word for beauty, κάλλος kallos). André Malraux explains that the notion of beauty was connected to a particular conception of art that arose with the Renaissance and was still dominant in the eighteenth century (but was supplanted later). The discipline of aesthetics, which originated in the eighteenth century, mistook this transient state of affairs for a revelation of the permanent nature of art. Brian Massumi suggests to reconsider beauty following the aesthetical thought in the philosophy of Deleuze and Guattari. Walter Benjamin echoed Malraux in believing aesthetics was a comparatively recent invention, a view proven wrong in the late 1970s, when Abraham Moles and Frieder Nake analyzed links between beauty, information processing, and information theory. Denis Dutton in "The Art Instinct" also proposed that an aesthetic sense was a vital evolutionary factor.
  
  Jean-François Lyotard re-invokes the Kantian distinction between taste and the sublime. Sublime painting, unlike kitsch realism, "... will enable us to see only by making it impossible to see; it will please only by causing pain."
  
  Sigmund Freud inaugurated aesthetical thinking in Psychoanalysis mainly via the "Uncanny" as aesthetical affect. Following Freud and Merleau-Ponty, Jacques Lacan theorized aesthetics in terms of sublimation and the Thing.
  
  The relation of Marxist aesthetics to post-modern aesthetics is still a contentious area of debate.