A persistent tradition pictures the aesthetic attitude as passive contemplation of the immediately given, direct apprehension of what is presented, uncontaminated by any conceptualization, isolated from all echoes of the past and from all threats and promises of the future, exempt from all enterprise. By purification rites of disengagement and disinterpretation we are to seek a pristine, unsullied vision of the world. The philosophic faults and aesthetic absurdities of such a view need hardly be recounted until someone seriously goes so far as to maintain that the appropriate aesthetic attitude towards a poem amounts to gazing at the printed page without reading it.
I maintain, on the contrary, that we have to read the painting as well as the poem, and that aesthetic experience is dynamic rather than static. It involves making delicate discriminations and discerning subtle relationships, identifying symbol systems and characters within these systems and what these characters denote and exemplify, interpreting works and reorganizing the world in terms of works and works in terms of the world. Much of our experience and many of our skills are brought to bear and may be transformed by the encounter. The aesthetic 'attitude' is restless, searching, testing — is less attitude than action: creation and re-creation.
What, though, distinguishes such aesthetic activity from other intelligent behavior such as perception, ordinary conduct and scientific inquiry? One instant answer is that the aesthetic is directed to no practical end, is unconcerned with self-defense or conquest, with acquisition of necessities or luxuries, with prediction and control of nature. But if the aesthetic attitude disowns practical aims, still aimlessness is hardly enough. The aesthetic attitude is inquisitive as contrasted with the acquisitive and self-preservative, but not all non-practical inquiry is aesthetic. To think of science as motivated ultimately by practical goals, as judged or justified by bridges and bombs and the control of nature, is to confuse science with technology. Science seeks knowledge without regard to practical consequences, and is concerned with prediction not as a guide for behavior but as a test of truth. Disinterested inquiry embraces both scientific and aesthetic experience.
Attempts are often made to distinguish the aesthetic in terms of immediate pleasure, but troubles arise and multiply here. Obviously, sheer quantity or intensity of pleasure cannot be the criterion. That a picture or poem provides more pleasure than does a proof is by no means clear; and some human activities unrelated to any of these provide enough more pleasure to render insignificant any differences in amount or degree among various types of inquiry. The claim that aesthetic pleasure is of a different and superior quality is by now too transparent a dodge to be taken seriously.____________________