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The young philosopher Thomas Ariemma deals with classic themes of contemporary philosophy "continental": art, body, nakedness, the animal. The recent publication of a book on cosmetic surgery, against the false beauty (The Melangolo) gives us the opportunity to ask him some questions.
In a few lines of his latest novel, Houellebecq enhances the aesthetic surgery, particularly for breast, saying that perhaps ten years to procrastinate the end of the couple's sex life. It makes a point of view hyperbolically untrue, but the element of truth may lie in the fact that cosmetic surgery would not aim for the "beauty" but the sexual attractiveness (as extended domain of the struggle) in society of the spectacle?
No, I think the issue remains that of beauty, or rather the false beauty (as I prefer to call it). What happens in sexuality is only one aspect (albeit important) application of that falsehood. The account that emerges from the novel Houellebecq is important, because it shows how the spread works of cosmetic surgery: pitfalls in everyday living. If you do not "redo" (in this expression is key dedicated an entire chapter of my book), you lose: beauty, self esteem, job etc ... We live in an era where the spread of cosmetic surgery has a real "terrorism of false beauty", ie the aesthetic conformism.
course, the aesthetic conformism of which you speak is not an isolated phenomenon but part of man's own one-dimensional mentality of contemporary society. Focus on aesthetic care and surgical body provides a critical perspective privileged?
More than privileged field, I would say that this is the first point from which I chose to ask questions of philosophy. My previous research focused on the philosophical concepts of exposure, nudity, singularity. The spread of cosmetic surgery has emerged as an issue at some point unavoidable. Question, in philosophical aesthetics, has never been addressed specifically. My book is the first text in the world, to my knowledge, philosophy of cosmetic surgery. Since the spread of the infection as I try to show, you can enter the important philosophical questions about order and chaos, and on all sides, on the perception of self and the world, trends not only aesthetic but also of our political culture.
you consider the false beauty as an eminently cultural phenomenon. But do not believe that there is a natural foundation of beauty "true" (I think to some psychological studies on the perfection of perfect proportions that - contrary to popular belief - not would change the course of human history)?
The only basis for which I is the natural beauty of diversity. The beauty can be universal only if it remains irreducible. It seems a contradiction, but it is not at all. If the beauty bound to a specific criterion, we find ourselves in a false beauty, circumscribed, limited, and therefore no longer universal. Support a unique beauty, based of course, is a bit 'support for a human skin color naturally superior to others. The aesthetic pluralism is the true foundation.
The young philosopher Thomas Ariemma deals with classic themes of contemporary philosophy "continental": art, body, nakedness, the animal. The recent publication of a book on cosmetic surgery, against the false beauty (The Melangolo) gives us the opportunity to ask him some questions.
In a few lines of his latest novel, Houellebecq enhances the aesthetic surgery, particularly for breast, saying that perhaps ten years to procrastinate the end of the couple's sex life. It makes a point of view hyperbolically untrue, but the element of truth may lie in the fact that cosmetic surgery would not aim for the "beauty" but the sexual attractiveness (as extended domain of the struggle) in society of the spectacle?
No, I think the issue remains that of beauty, or rather the false beauty (as I prefer to call it). What happens in sexuality is only one aspect (albeit important) application of that falsehood. The account that emerges from the novel Houellebecq is important, because it shows how the spread works of cosmetic surgery: pitfalls in everyday living. If you do not "redo" (in this expression is key dedicated an entire chapter of my book), you lose: beauty, self esteem, job etc ... We live in an era where the spread of cosmetic surgery has a real "terrorism of false beauty", ie the aesthetic conformism.
course, the aesthetic conformism of which you speak is not an isolated phenomenon but part of man's own one-dimensional mentality of contemporary society. Focus on aesthetic care and surgical body provides a critical perspective privileged?
More than privileged field, I would say that this is the first point from which I chose to ask questions of philosophy. My previous research focused on the philosophical concepts of exposure, nudity, singularity. The spread of cosmetic surgery has emerged as an issue at some point unavoidable. Question, in philosophical aesthetics, has never been addressed specifically. My book is the first text in the world, to my knowledge, philosophy of cosmetic surgery. Since the spread of the infection as I try to show, you can enter the important philosophical questions about order and chaos, and on all sides, on the perception of self and the world, trends not only aesthetic but also of our political culture.
you consider the false beauty as an eminently cultural phenomenon. But do not believe that there is a natural foundation of beauty "true" (I think to some psychological studies on the perfection of perfect proportions that - contrary to popular belief - not would change the course of human history)?
The only basis for which I is the natural beauty of diversity. The beauty can be universal only if it remains irreducible. It seems a contradiction, but it is not at all. If the beauty bound to a specific criterion, we find ourselves in a false beauty, circumscribed, limited, and therefore no longer universal. Support a unique beauty, based of course, is a bit 'support for a human skin color naturally superior to others. The aesthetic pluralism is the true foundation.
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