In The Philosophy of Arthur C. Danto, ed. Randall Auxier and Lewis Edwin Hahn (Chicago: Open Court, 2013), 671-700.
The realm of spirit is dark and difficult terra incognita so far as philosophical understanding is concerned, though it is as well, so far as human understanding is concerned, the most familiar territory of all. It is in the realm of spirit that we exist as human beings. —Arthur Danto
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Union Seminary Quarterly Review 65, no 1 & 2 [2013]
St Augustine once said that the faithful speak, not to say something, but to keep from remaining silent. Christopher Morse could have added: “We disbelieve so that our speaking might not lead us too far astray.”
In Enigmas and Powers: Engaging the Work of Walter Wink for the Classroom, Church, and World, ed. by D. Seiple and Frederick Weidmann (Wipf and Stock / Pickwick Publications, 2007), pp 39-44.
[Through line]
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In Contemporary Pragmatism, Vol. 1, No. 2 (December 2004), 171–178
Steven Fesmire has written an extremely valuable work on John Dewey’s aesthetics of moral intelligence, and hints at (but does not explicate) the generic contextual features required to account for the “spiritual” aspect of moral agency in Dewey. This cannot be elaborated within a Rortyan neo-pragmatism, and appears to require a more robust theory of representation than just the mimetic view that Fesmire (and Rorty) rightly reject.
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In Dictionary of Literary Biography 273, ed. by Philip B. Dematteis and Leemon B. McHenry
(Gale, 2003): 39-48
[Through Line]
In Encyclopedia of Aesthetics, ed Michael Kelly, First Edition, vol 2 (New York: Oxford University Press), 1998, pp 28-30.
Dewey’s theory of art emphasizes both the instrumentality (consummatory teleology) and instrinsicality (organic immediacy) of aesthetic appreciation, together with the role of spectator response. He insists as well that these features are essential to a flourishing human life, beyond the museum.