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Extra info for Beautiful Democracy: Aesthetics and Anarchy in a Global Era
37 as a point of ethical intervention. Exactly what amounted to an ethical intervention was of course open to debate, not simply between theorists and activists but within each group itself. But on one question academics and reformers were united, perhaps because it spelled a problem that was at once theoretical and practical: what happens when ﬂowers cannot be separated from police billy clubs, that is, when beauty cannot avert and even incites violence? beau t y a nd s ci ence The pleasures of collective association were not to be confused with lawlessness or anarchy.
8 When aesthetics are charged with bearing the burden of representing and cultivating the mass, the people, the proletariat, or any of the various collectivities implied by the looseness of democracy, art and beauty seem that much more rickety, that is, contingent. Can such a ﬂimsy structure support the weight of community sense, to say nothing of the hefty ideal of universal accord? Perhaps it is only contemporary world-weariness that motivates such pessimism. By way of contrast, the answer from several quarters, including philosophy departments and ethnic slums of the late nineteenth and early twentieth centuries, was a guarded “yes”: aesthetic theorists and 30 .
13 What was happening in the Psychology Laboratory ﬁltered down to undergraduates taking basic courses in aesthetics. 14 For those who knew a lot about social reality but little of aesthetic pleasure, university extension courses sought to disseminate ethical lessons bound up with beauty. A Harvard pedigree was not a requirement for understanding something about sensation, perception, and judgment. At land-grant institutions, two-semester sequences in Aesthetics 101 were standard fare sophomore and junior years.