essay on what is beautiful

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The nature of beauty is one of the most enduring and controversial themes in Western philosophy, and is—with the nature of art—one of the two fundamental issues in the history of philosophical aesthetics. Beauty has traditionally been counted among the ultimate values, with goodness, truth, and justice. It is a primary theme among ancient Greek, Hellenistic, and medieval philosophers, and was central to eighteenth and nineteenth-century thought, as represented in treatments by such thinkers as Shaftesbury, Hutcheson, Hume, Burke, Kant, Schiller, Hegel, Schopenhauer, Hanslick, and Santayana. By the beginning of the twentieth century, beauty was in decline as a subject of philosophical inquiry, and also as a primary goal of the arts. However, there was revived interest in beauty and critique of the concept by the 1980s, particularly within feminist philosophy.

This article will begin with a sketch of the debate over whether beauty is objective or subjective, which is perhaps the single most-prosecuted disagreement in the literature. It will proceed to set out some of the major approaches to or theories of beauty developed within Western philosophical and artistic traditions.

1. Objectivity and Subjectivity

2.1 the classical conception, 2.2 the idealist conception, 2.3 love and longing, 2.4 hedonist conceptions, 2.5 use and uselessness, 3.1 aristocracy and capital, 3.2 the feminist critique, 3.3 colonialism and race, 3.4 beauty and resistance, other internet resources, related entries.

Perhaps the most familiar basic issue in the theory of beauty is whether beauty is subjective—located ‘in the eye of the beholder’—or rather an objective feature of beautiful things. A pure version of either of these positions seems implausible, for reasons we will examine, and many attempts have been made to split the difference or incorporate insights of both subjectivist and objectivist accounts. Ancient and medieval accounts for the most part located beauty outside of anyone’s particular experiences. Nevertheless, that beauty is subjective was also a commonplace from the time of the sophists. By the eighteenth century, Hume could write as follows, expressing one ‘species of philosophy’:

Beauty is no quality in things themselves: It exists merely in the mind which contemplates them; and each mind perceives a different beauty. One person may even perceive deformity, where another is sensible of beauty; and every individual ought to acquiesce in his own sentiment, without pretending to regulate those of others. (Hume 1757, 136)

And Kant launches his discussion of the matter in The Critique of Judgment (the Third Critique) at least as emphatically:

The judgment of taste is therefore not a judgment of cognition, and is consequently not logical but aesthetical, by which we understand that whose determining ground can be no other than subjective . Every reference of representations, even that of sensations, may be objective (and then it signifies the real [element] of an empirical representation), save only the reference to the feeling of pleasure and pain, by which nothing in the object is signified, but through which there is a feeling in the subject as it is affected by the representation. (Kant 1790, section 1)

However, if beauty is entirely subjective—that is, if anything that anyone holds to be or experiences as beautiful is beautiful (as James Kirwan, for example, asserts)—then it seems that the word has no meaning, or that we are not communicating anything when we call something beautiful except perhaps an approving personal attitude. In addition, though different persons can of course differ in particular judgments, it is also obvious that our judgments coincide to a remarkable extent: it would be odd or perverse for any person to deny that a perfect rose or a dramatic sunset was beautiful. And it is possible actually to disagree and argue about whether something is beautiful, or to try to show someone that something is beautiful, or learn from someone else why it is.

On the other hand, it seems senseless to say that beauty has no connection to subjective response or that it is entirely objective. That would seem to entail, for example, that a world with no perceivers could be beautiful or ugly, or perhaps that beauty could be detected by scientific instruments. Even if it could be, beauty would seem to be connected to subjective response, and though we may argue about whether something is beautiful, the idea that one’s experiences of beauty might be disqualified as simply inaccurate or false might arouse puzzlement as well as hostility. We often regard other people’s taste, even when it differs from our own, as provisionally entitled to some respect, as we may not, for example, in cases of moral, political, or factual opinions. All plausible accounts of beauty connect it to a pleasurable or profound or loving response, even if they do not locate beauty purely in the eye of the beholder.

Until the eighteenth century, most philosophical accounts of beauty treated it as an objective quality: they located it in the beautiful object itself or in the qualities of that object. In De Veritate Religione , Augustine asks explicitly whether things are beautiful because they give delight, or whether they give delight because they are beautiful; he emphatically opts for the second (Augustine, 247). Plato’s account in the Symposium and Plotinus’s in the Enneads connect beauty to a response of love and desire, but locate beauty itself in the realm of the Forms, and the beauty of particular objects in their participation in the Form. Indeed, Plotinus’s account in one of its moments makes beauty a matter of what we might term ‘formedness’: having the definite shape characteristic of the kind of thing the object is.

We hold that all the loveliness of this world comes by communion in Ideal-Form. All shapelessness whose kind admits of pattern and form, as long as it remains outside of Reason and Idea, is ugly from that very isolation from the Divine-Thought. And this is the Absolute Ugly: an ugly thing is something that has not been entirely mastered by pattern, that is by Reason, the Matter not yielding at all points and in all respects to Ideal-Form. But where the Ideal-Form has entered, it has grouped and coordinated what from a diversity of parts was to become a unity: it has rallied confusion into co-operation: it has made the sum one harmonious coherence: for the Idea is a unity and what it moulds must come into unity as far as multiplicity may. (Plotinus, 22 [ Ennead I, 6])

In this account, beauty is at least as objective as any other concept, or indeed takes on a certain ontological priority as more real than particular Forms: it is a sort of Form of Forms.

Though Plato and Aristotle disagree on what beauty is, they both regard it as objective in the sense that it is not localized in the response of the beholder. The classical conception ( see below ) treats beauty as a matter of instantiating definite proportions or relations among parts, sometimes expressed in mathematical ratios, for example the ‘golden section.’ The sculpture known as ‘The Canon,’ by Polykleitos (fifth/fourth century BCE), was held up as a model of harmonious proportion to be emulated by students and masters alike: beauty could be reliably achieved by reproducing its objective proportions. Nevertheless, it is conventional in ancient treatments of the topic also to pay tribute to the pleasures of beauty, often described in quite ecstatic terms, as in Plotinus: “This is the spirit that Beauty must ever induce: wonderment and a delicious trouble, longing and love and a trembling that is all delight” (Plotinus 23, [ Ennead I, 3]).

At latest by the eighteenth century, however, and particularly in the British Isles, beauty was associated with pleasure in a somewhat different way: pleasure was held to be not the effect but the origin of beauty. This was influenced, for example, by Locke’s distinction between primary and secondary qualities. Locke and the other empiricists treated color (which is certainly one source or locus of beauty), for example, as a ‘phantasm’ of the mind, as a set of qualities dependent on subjective response, located in the perceiving mind rather than of the world outside the mind. Without perceivers of a certain sort, there would be no colors. One argument for this was the variation in color experiences between people. For example, some people are color-blind, and to a person with jaundice much of the world allegedly takes on a yellow cast. In addition, the same object is perceived as having different colors by the same the person under different conditions: at noon and midnight, for example. Such variations are conspicuous in experiences of beauty as well.

Nevertheless, eighteenth-century philosophers such as Hume and Kant perceived that something important was lost when beauty was treated merely as a subjective state. They saw, for example, that controversies often arise about the beauty of particular things, such as works of art and literature, and that in such controversies, reasons can sometimes be given and will sometimes be found convincing. They saw, as well, that if beauty is completely relative to individual experiencers, it ceases to be a paramount value, or even recognizable as a value at all across persons or societies.

Hume’s “Of the Standard of Taste” and Kant’s Critique Of Judgment attempt to find ways through what has been termed ‘the antinomy of taste.’ Taste is proverbially subjective: de gustibus non est disputandum (about taste there is no disputing). On the other hand, we do frequently dispute about matters of taste, and some persons are held up as exemplars of good taste or of tastelessness. Some people’s tastes appear vulgar or ostentatious, for example. Some people’s taste is too exquisitely refined, while that of others is crude, naive, or non-existent. Taste, that is, appears to be both subjective and objective: that is the antinomy.

Both Hume and Kant, as we have seen, begin by acknowledging that taste or the ability to detect or experience beauty is fundamentally subjective, that there is no standard of taste in the sense that the Canon was held to be, that if people did not experience certain kinds of pleasure, there would be no beauty. Both acknowledge that reasons can count, however, and that some tastes are better than others. In different ways, they both treat judgments of beauty neither precisely as purely subjective nor precisely as objective but, as we might put it, as inter-subjective or as having a social and cultural aspect, or as conceptually entailing an inter-subjective claim to validity.

Hume’s account focuses on the history and condition of the observer as he or she makes the judgment of taste. Our practices with regard to assessing people’s taste entail that judgments of taste that reflect idiosyncratic bias, ignorance, or superficiality are not as good as judgments that reflect wide-ranging acquaintance with various objects of judgment and are unaffected by arbitrary prejudices. Hume moves from considering what makes a thing beautiful to what makes a critic credible. “Strong sense, united to delicate sentiment, improved by practice, perfected by comparison, and cleared of all prejudice, can alone entitle critics to this valuable character; and the joint verdict of such, wherever they are to be found, is the true standard of taste and beauty” (“Of the Standard of Taste” 1757, 144).

Hume argues further that the verdicts of critics who possess those qualities tend to coincide, and approach unanimity in the long run, which accounts, for example, for the enduring veneration of the works of Homer or Milton. So the test of time, as assessed by the verdicts of the best critics, functions as something analogous to an objective standard. Though judgments of taste remain fundamentally subjective, and though certain contemporary works or objects may appear irremediably controversial, the long-run consensus of people who are in a good position to judge functions analogously to an objective standard and renders such standards unnecessary even if they could be identified. Though we cannot directly find a standard of beauty that sets out the qualities that a thing must possess in order to be beautiful, we can describe the qualities of a good critic or a tasteful person. Then the long-run consensus of such persons is the practical standard of taste and the means of justifying judgments about beauty.

Kant similarly concedes that taste is fundamentally subjective, that every judgment of beauty is based on a personal experience, and that such judgments vary from person to person.

By a principle of taste I mean a principle under the condition of which we could subsume the concept of the object, and thus infer, by means of a syllogism, that the object is beautiful. But that is absolutely impossible. For I must immediately feel the pleasure in the representation of the object, and of that I can be persuaded by no grounds of proof whatever. Although, as Hume says, all critics can reason more plausibly than cooks, yet the same fate awaits them. They cannot expect the determining ground of their judgment [to be derived] from the force of the proofs, but only from the reflection of the subject upon its own proper state of pleasure or pain. (Kant 1790, section 34)

But the claim that something is beautiful has more content merely than that it gives me pleasure. Something might please me for reasons entirely eccentric to myself: I might enjoy a bittersweet experience before a portrait of my grandmother, for example, or the architecture of a house might remind me of where I grew up. “No one cares about that,” says Kant (1790, section 7): no one begrudges me such experiences, but they make no claim to guide or correspond to the experiences of others.

By contrast, the judgment that something is beautiful, Kant argues, is a disinterested judgment. It does not respond to my idiosyncrasies, or at any rate if I am aware that it does, I will no longer take myself to be experiencing the beauty per se of the thing in question. Somewhat as in Hume—whose treatment Kant evidently had in mind—one must be unprejudiced to come to a genuine judgment of taste, and Kant gives that idea a very elaborate interpretation: the judgment must be made independently of the normal range of human desires—economic and sexual desires, for instance, which are examples of our ‘interests’ in this sense. If one is walking through a museum and admiring the paintings because they would be extremely expensive were they to come up for auction, for example, or wondering whether one could steal and fence them, one is not having an experience of the beauty of the paintings at all. One must focus on the form of the mental representation of the object for its own sake, as it is in itself. Kant summarizes this as the thought that insofar as one is having an experience of the beauty of something, one is indifferent to its existence. One takes pleasure, rather, in its sheer representation in one’s experience:

Now, when the question is whether something is beautiful, we do not want to know whether anything depends or can depend on the existence of the thing, either for myself or anyone else, but how we judge it by mere observation (intuition or reflection). … We easily see that, in saying it is beautiful , and in showing that I have taste, I am concerned, not with that in which I depend on the existence of the object, but with that which I make out of this representation in myself. Everyone must admit that a judgement about beauty, in which the least interest mingles, is very partial and is not a pure judgement of taste. (Kant 1790, section 2)

One important source of the concept of aesthetic disinterestedness is the Third Earl of Shaftesbury’s dialogue The Moralists , where the argument is framed in terms of a natural landscape: if you are looking at a beautiful valley primarily as a valuable real estate opportunity, you are not seeing it for its own sake, and cannot fully experience its beauty. If you are looking at a lovely woman and considering her as a possible sexual conquest, you are not able to experience her beauty in the fullest or purest sense; you are distracted from the form as represented in your experience. And Shaftesbury, too, localizes beauty to the representational capacity of the mind. (Shaftesbury 1738, 222)

For Kant, some beauties are dependent—relative to the sort of thing the object is—and others are free or absolute. A beautiful ox would be an ugly horse, but abstract textile designs, for example, may be beautiful without a reference group or “concept,” and flowers please whether or not we connect them to their practical purposes or functions in plant reproduction (Kant 1790, section 16). The idea in particular that free beauty is completely separated from practical use and that the experiencer of it is not concerned with the actual existence of the object leads Kant to conclude that absolute or free beauty is found in the form or design of the object, or as Clive Bell (1914) put it, in the arrangement of lines and colors (in the case of painting). By the time Bell writes in the early twentieth century, however, beauty is out of fashion in the arts, and Bell frames his view not in terms of beauty but in terms of a general formalist conception of aesthetic value.

Since in reaching a genuine judgment of taste one is aware that one is not responding to anything idiosyncratic in oneself, Kant asserts (1790, section 8), one will reach the conclusion that anyone similarly situated should have the same experience: that is, one will presume that there ought to be nothing to distinguish one person’s judgment from another’s (though in fact there may be). Built conceptually into the judgment of taste is the assertion that anyone similarly situated ought to have the same experience and reach the same judgment. Thus, built into judgments of taste is a ‘universalization’ somewhat analogous to the universalization that Kant associates with ethical judgments. In ethical judgments, however, the universalization is objective: if the judgment is true, then it is objectively the case that everyone ought to act on the maxim according to which one acts. In the case of aesthetic judgments, however, the judgment remains subjective, but necessarily contains the ‘demand’ that everyone should reach the same judgment. The judgment conceptually entails a claim to inter-subjective validity. This accounts for the fact that we do very often argue about judgments of taste, and that we find tastes that are different than our own defective.

The influence of this series of thoughts on philosophical aesthetics has been immense. One might mention related approaches taken by such figures as Schopenhauer (1818), Hanslick (1891), Bullough (1912), and Croce (1928), for example. A somewhat similar though more adamantly subjectivist line is taken by Santayana, who defines beauty as ‘objectified pleasure.’ The judgment of something that it is beautiful responds to the fact that it induces a certain sort of pleasure; but this pleasure is attributed to the object, as though the object itself were having subjective states.

We have now reached our definition of beauty, which, in the terms of our successive analysis and narrowing of the conception, is value positive, intrinsic, and objectified. Or, in less technical language, Beauty is pleasure regarded as the quality of a thing. … Beauty is a value, that is, it is not a perception of a matter of fact or of a relation: it is an emotion, an affection of our volitional and appreciative nature. An object cannot be beautiful if it can give pleasure to nobody: a beauty to which all men were forever indifferent is a contradiction in terms. … Beauty is therefore a positive value that is intrinsic; it is a pleasure. (Santayana 1896, 50–51)

It is much as though one were attributing malice to a balky object or device. The object causes certain frustrations and is then ascribed an agency or a kind of subjective agenda that would account for its causing those effects. Now though Santayana thought the experience of beauty could be profound or could even be the meaning of life, this account appears to make beauty a sort of mistake: one attributes subjective states (indeed, one’s own) to a thing which in many instances is not capable of having subjective states.

It is worth saying that Santayana’s treatment of the topic in The Sense of Beauty (1896) was the last major account offered in English for some time, possibly because, once beauty has been admitted to be entirely subjective, much less when it is held to rest on a sort of mistake, there seems little more to be said. What stuck from Hume’s and Kant’s treatments was the subjectivity, not the heroic attempts to temper it. If beauty is a subjective pleasure, it would seem to have no higher status than anything that entertains, amuses, or distracts; it seems odd or ridiculous to regard it as being comparable in importance to truth or justice, for example. And the twentieth century also abandoned beauty as the dominant goal of the arts, again in part because its trivialization in theory led artists to believe that they ought to pursue more urgent and more serious projects. More significantly, as we will see below, the political and economic associations of beauty with power tended to discredit the whole concept for much of the twentieth century. This decline is explored eloquently in Arthur Danto’s book The Abuse of Beauty (2003).

However, there was a revival of interest in beauty in something like the classical philosophical sense in both art and philosophy beginning in the 1990s, to some extent centered on the work of art critic Dave Hickey, who declared that “the issue of the 90s will be beauty” (see Hickey 1993), as well as feminist-oriented reconstruals or reappropriations of the concept (see Brand 2000, Irigaray 1993). Several theorists made new attempts to address the antinomy of taste. To some extent, such approaches echo G.E. Moore’s: “To say that a thing is beautiful is to say, not indeed that it is itself good, but that it is a necessary element in something which is: to prove that a thing is truly beautiful is to prove that a whole, to which it bears a particular relation as a part, is truly good” (Moore 1903, 201). One interpretation of this would be that what is fundamentally valuable is the situation in which the object and the person experiencing are both embedded; the value of beauty might include both features of the beautiful object and the pleasures of the experiencer.

Similarly, Crispin Sartwell in his book Six Names of Beauty (2004), attributes beauty neither exclusively to the subject nor to the object, but to the relation between them, and even more widely also to the situation or environment in which they are both embedded. He points out that when we attribute beauty to the night sky, for instance, we do not take ourselves simply to be reporting a state of pleasure in ourselves; we are turned outward toward it; we are celebrating the real world. On the other hand, if there were no perceivers capable of experiencing such things, there would be no beauty. Beauty, rather, emerges in situations in which subject and object are juxtaposed and connected.

Alexander Nehamas, in Only a Promise of Happiness (2007), characterizes beauty as an invitation to further experiences, a way that things invite us in, while also possibly fending us off. The beautiful object invites us to explore and interpret, but it also requires us to explore and interpret: beauty is not to be regarded as an instantaneously apprehensible feature of surface. And Nehamas, like Hume and Kant, though in another register, considers beauty to have an irreducibly social dimension. Beauty is something we share, or something we want to share, and shared experiences of beauty are particularly intense forms of communication. Thus, the experience of beauty is not primarily within the skull of the experiencer, but connects observers and objects such as works of art and literature in communities of appreciation.

Aesthetic judgment, I believe, never commands universal agreement, and neither a beautiful object nor a work of art ever engages a catholic community. Beauty creates smaller societies, no less important or serious because they are partial, and, from the point of view of its members, each one is orthodox—orthodox, however, without thinking of all others as heresies. … What is involved is less a matter of understanding and more a matter of hope, of establishing a community that centers around it—a community, to be sure, whose boundaries are constantly shifting and whose edges are never stable. (Nehamas 2007, 80–81)

2. Philosophical Conceptions of Beauty

Each of the views sketched below has many expressions, some of which may be incompatible with one another. In many or perhaps most of the actual formulations, elements of more than one such account are present. For example, Kant’s treatment of beauty in terms of disinterested pleasure has obvious elements of hedonism, while the ecstatic neo-Platonism of Plotinus includes not only the unity of the object, but also the fact that beauty calls out love or adoration. However, it is also worth remarking how divergent or even incompatible with one another many of these views are: for example, some philosophers associate beauty exclusively with use, others precisely with uselessness.

The art historian Heinrich Wölfflin gives a fundamental description of the classical conception of beauty, as embodied in Italian Renaissance painting and architecture:

The central idea of the Italian Renaissance is that of perfect proportion. In the human figure as in the edifice, this epoch strove to achieve the image of perfection at rest within itself. Every form developed to self-existent being, the whole freely co-ordinated: nothing but independently living parts…. In the system of a classic composition, the single parts, however firmly they may be rooted in the whole, maintain a certain independence. It is not the anarchy of primitive art: the part is conditioned by the whole, and yet does not cease to have its own life. For the spectator, that presupposes an articulation, a progress from part to part, which is a very different operation from perception as a whole. (Wölfflin 1932, 9–10, 15)

The classical conception is that beauty consists of an arrangement of integral parts into a coherent whole, according to proportion, harmony, symmetry, and similar notions. This is a primordial Western conception of beauty, and is embodied in classical and neo-classical architecture, sculpture, literature, and music wherever they appear. Aristotle says in the Poetics that “to be beautiful, a living creature, and every whole made up of parts, must … present a certain order in its arrangement of parts” (Aristotle, volume 2, 2322 [1450b34]). And in the Metaphysics : “The chief forms of beauty are order and symmetry and definiteness, which the mathematical sciences demonstrate in a special degree” (Aristotle, volume 2, 1705 [1078a36]). This view, as Aristotle implies, is sometimes boiled down to a mathematical formula, such as the golden section, but it need not be thought of in such strict terms. The conception is exemplified above all in such texts as Euclid’s Elements and such works of architecture as the Parthenon, and, again, by the Canon of the sculptor Polykleitos (late fifth/early fourth century BCE).

The Canon was not only a statue deigned to display perfect proportion, but a now-lost treatise on beauty. The physician Galen characterizes the text as specifying, for example, the proportions of “the finger to the finger, and of all the fingers to the metacarpus, and the wrist, and of all these to the forearm, and of the forearm to the arm, in fact of everything to everything…. For having taught us in that treatise all the symmetriae of the body, Polyclitus supported his treatise with a work, having made the statue of a man according to his treatise, and having called the statue itself, like the treatise, the Canon ” (quoted in Pollitt 1974, 15). It is important to note that the concept of ‘symmetry’ in classical texts is distinct from and richer than its current use to indicate bilateral mirroring. It also refers precisely to the sorts of harmonious and measurable proportions among the parts characteristic of objects that are beautiful in the classical sense, which carried also a moral weight. For example, in the Sophist (228c-e), Plato describes virtuous souls as symmetrical.

The ancient Roman architect Vitruvius epitomizes the classical conception in central, and extremely influential, formulations, both in its complexities and, appropriately enough, in its underlying unity:

Architecture consists of Order, which in Greek is called taxis , and arrangement, which the Greeks name diathesis , and of Proportion and Symmetry and Decor and Distribution which in the Greeks is called oeconomia . Order is the balanced adjustment of the details of the work separately, and as to the whole, the arrangement of the proportion with a view to a symmetrical result. Proportion implies a graceful semblance: the suitable display of details in their context. This is attained when the details of the work are of a height suitable to their breadth, of a breadth suitable to their length; in a word, when everything has a symmetrical correspondence. Symmetry also is the appropriate harmony arising out of the details of the work itself: the correspondence of each given detail to the form of the design as a whole. As in the human body, from cubit, foot, palm, inch and other small parts come the symmetric quality of eurhythmy. (Vitruvius, 26–27)

Aquinas, in a typically Aristotelian pluralist formulation, says that “There are three requirements for beauty. Firstly, integrity or perfection—for if something is impaired it is ugly. Then there is due proportion or consonance. And also clarity: whence things that are brightly coloured are called beautiful” ( Summa Theologica I, 39, 8).

Francis Hutcheson in the eighteenth century gives what may well be the clearest expression of the view: “What we call Beautiful in Objects, to speak in the Mathematical Style, seems to be in a compound Ratio of Uniformity and Variety; so that where the Uniformity of Bodys is equal, the Beauty is as the Variety; and where the Variety is equal, the Beauty is as the Uniformity” (Hutcheson 1725, 29). Indeed, proponents of the view often speak “in the Mathematical Style.” Hutcheson goes on to adduce mathematical formulae, and specifically the propositions of Euclid, as the most beautiful objects (in another echo of Aristotle), though he also rapturously praises nature, with its massive complexity underlain by universal physical laws as revealed, for example, by Newton. There is beauty, he says, “In the Knowledge of some great Principles, or universal Forces, from which innumerable Effects do flow. Such is Gravitation, in Sir Isaac Newton’s Scheme” (Hutcheson 1725, 38).

A very compelling series of refutations of and counter-examples to the idea that beauty can be a matter of any specific proportions between parts, and hence to the classical conception, is given by Edmund Burke in A Philosophical Enquiry into the Origin of our Ideas of the Beautiful and the Sublime :

Turning our eyes to the vegetable kingdom, we find nothing there so beautiful as flowers; but flowers are of every sort of shape, and every sort of disposition; they are turned and fashioned into an infinite variety of forms. … The rose is a large flower, yet it grows upon a small shrub; the flower of the apple is very small, and it grows upon a large tree; yet the rose and the apple blossom are both beautiful. … The swan, confessedly a beautiful bird, has a neck longer than the rest of its body, and but a very short tail; is this a beautiful proportion? we must allow that it is. But what shall we say of the peacock, who has comparatively but a short neck, with a tail longer than the neck and the rest of the body taken together? … There are some parts of the human body, that are observed to hold certain proportions to each other; but before it can be proved, that the efficient cause of beauty lies in these, it must be shewn, that wherever these are found exact, the person to whom they belong is beautiful. … For my part, I have at several times very carefully examined many of these proportions, and found them to hold very nearly, or altogether alike in many subjects, which were not only very different from one another, but where one has been very beautiful, and the other very remote from beauty. … You may assign any proportions you please to every part of the of the human body; and I undertake, that a painter shall observe them all, and notwithstanding produce, if he pleases, a very ugly figure. (Burke 1757, 84–89)

There are many ways to interpret Plato’s relation to classical aesthetics. The political system sketched in the Republic characterizes justice in terms of the relation of part and whole. But Plato was also no doubt a dissident in classical culture, and the account of beauty that is expressed specifically in the Symposium —perhaps the key Socratic text for neo-Platonism and for the idealist conception of beauty—expresses an aspiration toward beauty as perfect unity.

In the midst of a drinking party, Socrates recounts the teachings of his instructress, one Diotima, on matters of love. She connects the experience of beauty to the erotic or the desire to reproduce (Plato, 558–59 [ Symposium 206c–207e]). But the desire to reproduce is associated in turn with a desire for the immortal or eternal: “And why all this longing for propagation? Because this is the one deathless and eternal element in our mortality. And since we have agreed that the lover longs for the good to be his own forever, it follows that we are bound to long for immortality as well as for the good—which is to say that Love is a longing for immortality” (Plato, 559, [ Symposium 206e–207a]). What follows is, if not classical, at any rate classic:

The candidate for this initiation cannot, if his efforts are to be rewarded, begin too early to devote himself to the beauties of the body. First of all, if his preceptor instructs him as he should, he will fall in love with the beauty of one individual body, so that his passion may give life to noble discourse. Next he must consider how nearly related the beauty of any one body is to the beauty of any other, and he will see that if he is to devote himself to loveliness of form it will be absurd to deny that the beauty of each and every body is the same. Having reached this point, he must set himself to be the lover of every lovely body, and bring his passion for the one into due proportion by deeming it of little or no importance. Next he must grasp that the beauties of the body are as nothing to the beauties of the soul, so that wherever he meets with spiritual loveliness, even in the husk of an unlovely body, he will find it beautiful enough to fall in love with and cherish—and beautiful enough to quicken in his heart a longing for such discourse as tends toward the building of a noble nature. And from this he will be led to contemplate the beauty of laws and institutions. And when he discovers how every kind of beauty is akin to every other he will conclude that the beauty of the body is not, after all, of so great moment. … And so, when his prescribed devotion to boyish beauties has carried our candidate so far that the universal beauty dawns upon his inward sight, he is almost within reach of the final revelation. … Starting from individual beauties, the quest for universal beauty must find him mounting the heavenly ladder, stepping from rung to rung—that is, from one to two, and from two to every lovely body, and from bodily beauty to the beauty of institutions, from institutions to learning, and from learning in general to the special lore that pertains to nothing but the beautiful itself—until at last he comes to know what beauty is. And if, my dear Socrates, Diotima went on, man’s life is ever worth living, it is when he has attained this vision of the very soul of beauty. (Plato, 561–63 [ Symposium 210a–211d])

Beauty here is conceived—perhaps explicitly in contrast to the classical aesthetics of integral parts and coherent whole—as perfect unity, or indeed as the principle of unity itself.

Plotinus, as we have already seen, comes close to equating beauty with formedness per se: it is the source of unity among disparate things, and it is itself perfect unity. Plotinus specifically attacks what we have called the classical conception of beauty:

Almost everyone declares that the symmetry of parts towards each other and towards a whole, with, besides, a certain charm of colour, constitutes the beauty recognized by the eye, that in visible things, as indeed in all else, universally, the beautiful thing is essentially symmetrical, patterned. But think what this means. Only a compound can be beautiful, never anything devoid of parts; and only a whole; the several parts will have beauty, not in themselves, but only as working together to give a comely total. Yet beauty in an aggregate demands beauty in details; it cannot be constructed out of ugliness; its law must run throughout. All the loveliness of colour and even the light of the sun, being devoid of parts and so not beautiful by symmetry, must be ruled out of the realm of beauty. And how comes gold to be a beautiful thing? And lightning by night, and the stars, why are these so fair? In sounds also the simple must be proscribed, though often in a whole noble composition each several tone is delicious in itself. (Plotinus, 21 [ Ennead I,6])

Plotinus declares that fire is the most beautiful physical thing, “making ever upwards, the subtlest and sprightliest of all bodies, as very near to the unembodied. … Hence the splendour of its light, the splendour that belongs to the Idea” (Plotinus, 22 [ Ennead I,3]). For Plotinus as for Plato, all multiplicity must be immolated finally into unity, and all roads of inquiry and experience lead toward the Good/Beautiful/True/Divine.

This gave rise to a basically mystical vision of the beauty of God that, as Umberto Eco has argued, persisted alongside an anti-aesthetic asceticism throughout the Middle Ages: a delight in profusion that finally merges into a single spiritual unity. In the sixth century, Pseudo-Dionysius the Areopagite characterized the whole of creation as yearning toward God; the universe is called into being by love of God as beauty (Pseudo-Dionysius, 4.7; see Kirwan 1999, 29). Sensual/aesthetic pleasures could be considered the expressions of the immense, beautiful profusion of God and our ravishment thereby. Eco quotes Suger, Abbot of St Denis in the twelfth century, describing a richly-appointed church:

Thus, when—out of my delight in the beauty of the house of God—the loveliness of the many-colored gems has called me away from external cares, and worthy meditation has induced me to reflect, transferring that which is material to that which is immaterial, on the diversity of the sacred virtues: then it seems to me that I see myself dwelling, as it were, in some strange region of the universe which neither exists entirely in the slime of the earth nor entirely in the purity of Heaven; and that, by the grace of God, I can be transported from this inferior to that higher world in an anagogical manner. (Eco 1959, 14)

This conception has had many expressions in the modern era, including in such figures as Shaftesbury, Schiller, and Hegel, according to whom the aesthetic or the experience of art and beauty is a primary bridge (or to use the Platonic image, stairway or ladder) between the material and the spiritual. For Shaftesbury, there are three levels of beauty: what God makes (nature); what human beings make from nature or what is transformed by human intelligence (art, for example); and finally, the intelligence that makes even these artists (that is, God). Shaftesbury’s character Theocles describes “the third order of beauty,”

which forms not only such as we call mere forms but even the forms which form. For we ourselves are notable architects in matter, and can show lifeless bodies brought into form, and fashioned by our own hands, but that which fashions even minds themselves, contains in itself all the beauties fashioned by those minds, and is consequently the principle, source, and fountain of all beauty. … Whatever appears in our second order of forms, or whatever is derived or produced from thence, all this is eminently, principally, and originally in this last order of supreme and sovereign beauty. … Thus architecture, music, and all which is of human invention, resolves itself into this last order. (Shaftesbury 1738, 228–29)

Schiller’s expression of a similar series of thoughts was fundamentally influential on the conceptions of beauty developed within German Idealism:

The pre-rational concept of Beauty, if such a thing be adduced, can be drawn from no actual case—rather does itself correct and guide our judgement concerning every actual case; it must therefore be sought along the path of abstraction, and it can be inferred simply from the possibility of a nature that is both sensuous and rational; in a word, Beauty must be exhibited as a necessary condition of humanity. Beauty … makes of man a whole, complete in himself. (1795, 59–60, 86)

For Schiller, beauty or play or art (he uses the words, rather cavalierly, almost interchangeably) performs the process of integrating or rendering compatible the natural and the spiritual, or the sensuous and the rational: only in such a state of integration are we—who exist simultaneously on both these levels—free. This is quite similar to Plato’s ‘ladder’: beauty as a way to ascend to the abstract or spiritual. But Schiller—though this is at times unclear—is more concerned with integrating the realms of nature and spirit than with transcending the level of physical reality entirely, a la Plato. It is beauty and art that performs this integration.

In this and in other ways—including in the tripartite dialectical structure of his account—Schiller strikingly anticipates Hegel, who writes as follows.

The philosophical Concept of the beautiful, to indicate its true nature at least in a preliminary way, must contain, reconciled within itself, both the extremes which have been mentioned [the ideal and the empirical] because it unites metaphysical universality with real particularity. (Hegel 1835, 22)

Beauty, we might say, or artistic beauty at any rate, is a route from the sensuous and particular to the Absolute and to freedom, from finitude to the infinite, formulations that—while they are influenced by Schiller—strikingly recall Shaftesbury, Plotinus, and Plato.

Hegel, who associates beauty and art with mind and spirit, holds with Shaftesbury that the beauty of art is higher than the beauty of nature, on the grounds that, as Hegel puts it, “the beauty of art is born of the spirit and born again ” (Hegel 1835, 2). That is, the natural world is born of God, but the beauty of art transforms that material again by the spirit of the artist. This idea reaches is apogee in Benedetto Croce, who very nearly denies that nature can ever be beautiful, or at any rate asserts that the beauty of nature is a reflection of the beauty of art. “The real meaning of ‘natural beauty’ is that certain persons, things, places are, by the effect which they exert upon one, comparable with poetry, painting, sculpture, and the other arts” (Croce 1928, 230).

Edmund Burke, expressing an ancient tradition, writes that, “by beauty I mean, that quality or those qualities in bodies, by which they cause love, or some passion similar to it” (Burke 1757, 83). As we have seen, in almost all treatments of beauty, even the most apparently object or objectively-oriented, there is a moment in which the subjective qualities of the experience of beauty are emphasized: rhapsodically, perhaps, or in terms of pleasure or ataraxia , as in Schopenhauer. For example, we have already seen Plotinus, for whom beauty is certainly not subjective, describe the experience of beauty ecstatically. In the idealist tradition, the human soul, as it were, recognizes in beauty its true origin and destiny. Among the Greeks, the connection of beauty with love is proverbial from early myth, and Aphrodite the goddess of love won the Judgment of Paris by promising Paris the most beautiful woman in the world.

There is an historical connection between idealist accounts of beauty and those that connect it to love and longing, though there would seem to be no entailment either way. We have Sappho’s famous fragment 16: “Some say thronging cavalry, some say foot soldiers, others call a fleet the most beautiful sights the dark world offers, but I say it’s whatever you love best” (Sappho, 16). (Indeed, at Phaedrus 236c, Socrates appears to defer to “the fair Sappho” as having had greater insight than himself on love [Plato, 483].)

Plato’s discussions of beauty in the Symposium and the Phaedrus occur in the context of the theme of erotic love. In the former, love is portrayed as the ‘child’ of poverty and plenty. “Nor is he delicate and lovely as most of us believe, but harsh and arid, barefoot and homeless” (Plato, 556 [Symposium 203b–d]). Love is portrayed as a lack or absence that seeks its own fulfillment in beauty: a picture of mortality as an infinite longing. Love is always in a state of lack and hence of desire: the desire to possess the beautiful. Then if this state of infinite longing could be trained on the truth, we would have a path to wisdom. The basic idea has been recovered many times, for example by the Romantics. It fueled the cult of idealized or courtly love through the Middle Ages, in which the beloved became a symbol of the infinite.

Recent work on the theory of beauty has revived this idea, and turning away from pleasure has turned toward love or longing (which are not necessarily entirely pleasurable experiences) as the experiential correlate of beauty. Both Sartwell and Nehamas use Sappho’s fragment 16 as an epigraph. Sartwell defines beauty as “the object of longing” and characterizes longing as intense and unfulfilled desire. He calls it a fundamental condition of a finite being in time, where we are always in the process of losing whatever we have, and are thus irremediably in a state of longing. And Nehamas writes that “I think of beauty as the emblem of what we lack, the mark of an art that speaks to our desire. … Beautiful things don’t stand aloof, but direct our attention and our desire to everything else we must learn or acquire in order to understand and possess, and they quicken the sense of life, giving it new shape and direction” (Nehamas 2007, 77).

Thinkers of the 18 th century—many of them oriented toward empiricism—accounted for beauty in terms of pleasure. The Italian historian Ludovico Antonio Muratori, for example, in quite a typical formulation, says that “By beautiful we generally understand whatever, when seen, heard, or understood, delights, pleases, and ravishes us by causing within us agreeable sensations” (see Carritt 1931, 60). In Hutcheson it is not clear whether we ought to conceive beauty primarily in terms of classical formal elements or in terms of the viewer’s pleasurable response. He begins the Inquiry Into the Original of Our Ideas of Beauty and Virtue with a discussion of pleasure. And he appears to assert that objects which instantiate his ‘compound ratio of uniformity and variety’ are peculiarly or necessarily capable of producing pleasure:

The only Pleasure of sense, which our Philosophers seem to consider, is that which accompanys the simple Ideas of Sensation; But there are vastly greater Pleasures in those complex Ideas of objects, which obtain the Names of Beautiful, Regular, Harmonious. Thus every one acknowledges he is more delighted with a fine Face, a just Picture, than with the View of any one Colour, were it as strong and lively as possible; and more pleased with a Prospect of the Sun arising among settled Clouds, and colouring their Edges, with a starry Hemisphere, a fine Landskip, a regular Building, than with a clear blue Sky, a smooth Sea, or a large open Plain, not diversify’d by Woods, Hills, Waters, Buildings: And yet even these latter Appearances are not quite simple. So in Musick, the Pleasure of fine Composition is incomparably greater than that of any one Note, how sweet, full, or swelling soever. (Hutcheson 1725, 22)

When Hutcheson then goes on to describe ‘original or absolute beauty,’ he does it, as we have seen, in terms of the qualities of the beautiful thing (a “compound ratio” of uniformity and variety), and yet throughout, he insists that beauty is centered in the human experience of pleasure. But of course the idea of pleasure could come apart from Hutcheson’s particular aesthetic preferences, which are poised precisely opposite Plotinus’s, for example. That we find pleasure in a symmetrical rather than an asymmetrical building (if we do) is contingent. But that beauty is connected to pleasure appears, according to Hutcheson, to be necessary, and the pleasure which is the locus of beauty itself has ideas rather than things as its objects.

Hume writes in a similar vein in the Treatise of Human Nature :

Beauty is such an order and construction of parts as, either by the primary constitution of our nature, by custom, or by caprice, is fitted to give a pleasure and satisfaction to the soul. … Pleasure and pain, therefore, are not only necessary attendants of beauty and deformity, but constitute their very essence. (Hume 1740, 299)

Though this appears ambiguous as between locating the beauty in the pleasure or in the impression or idea that causes it, Hume is soon talking about the ‘sentiment of beauty,’ where sentiment is, roughly, a pleasurable or painful response to impressions or ideas, though the experience of beauty is a matter of cultivated or delicate pleasures. Indeed, by the time of Kant’s Third Critique and after that for perhaps two centuries, the direct connection of beauty to pleasure is taken as a commonplace, to the point where thinkers are frequently identifying beauty as a certain sort of pleasure. Santayana, for example, as we have seen, while still gesturing in the direction of the object or experience that causes pleasure, emphatically identifies beauty as a certain sort of pleasure.

One result of this approach to beauty—or perhaps an extreme expression of this orientation—is the assertion of the positivists that words such as ‘beauty’ are meaningless or without cognitive content, or are mere expressions of subjective approval. Hume and Kant were no sooner declaring beauty to be a matter of sentiment or pleasure and therefore to be subjective than they were trying to ameliorate the sting, largely by emphasizing critical consensus. But once this fundamental admission is made, any consensus seems contingent. Another way to formulate this is that it appears to certain thinkers after Hume and Kant that there can be no reasons to prefer the consensus to a counter-consensus assessment. A.J. Ayer writes:

Such aesthetic words as ‘beautiful’ and ‘hideous’ are employed … not to make statements of fact, but simply to express certain feelings and evoke a certain response. It follows…that there is no sense attributing objective validity to aesthetic judgments, and no possibility of arguing about questions of value in aesthetics. (Ayer 1952, 113)

All meaningful claims either concern the meaning of terms or are empirical, in which case they are meaningful because observations could confirm or disconfirm them. ‘That song is beautiful’ has neither status, and hence has no empirical or conceptual content. It merely expresses a positive attitude of a particular viewer; it is an expression of pleasure, like a satisfied sigh. The question of beauty is not a genuine question, and we can safely leave it behind or alone. Most twentieth-century philosophers did just that.

Philosophers in the Kantian tradition identify the experience of beauty with disinterested pleasure, psychical distance, and the like, and contrast the aesthetic with the practical. “ Taste is the faculty of judging an object or mode of representing it by an entirely disinterested satisfaction or dissatisfaction. The object of such satisfaction is called beautiful ” (Kant 1790, 45). Edward Bullough distinguishes the beautiful from the merely agreeable on the grounds that the former requires a distance from practical concerns: “Distance is produced in the first instance by putting the phenomenon, so to speak, out of gear with our practical, actual self; by allowing it to stand outside the context of our personal needs and ends” (Bullough 1912, 244).

On the other hand, many philosophers have gone in the opposite direction and have identified beauty with suitedness to use. ‘Beauty’ is perhaps one of the few terms that could plausibly sustain such entirely opposed interpretations.

According to Diogenes Laertius, the ancient hedonist Aristippus of Cyrene took a rather direct approach.

Is not then, also, a beautiful woman useful in proportion as she is beautiful; and a boy and a youth useful in proportion to their beauty? Well then, a handsome boy and a handsome youth must be useful exactly in proportion as they are handsome. Now the use of beauty is, to be embraced. If then a man embraces a woman just as it is useful that he should, he does not do wrong; nor, again, will he be doing wrong in employing beauty for the purposes for which it is useful. (Diogenes Laertius, 94)

In some ways, Aristippus is portrayed parodically: as the very worst of the sophists, though supposedly a follower of Socrates. And yet the idea of beauty as suitedness to use finds expression in a number of thinkers. Xenophon’s Memorabilia puts the view in the mouth of Socrates, with Aristippus as interlocutor:

Socrates : In short everything which we use is considered both good and beautiful from the same point of view, namely its use. Aristippus : Why then, is a dung-basket a beautiful thing? Socrates : Of course it is, and a golden shield is ugly, if the one be beautifully fitted to its purpose and the other ill. (Xenophon, Book III, viii)

Berkeley expresses a similar view in his dialogue Alciphron , though he begins with the hedonist conception: “Every one knows that beauty is what pleases” (Berkeley 1732, 174; see Carritt 1931, 75). But it pleases for reasons of usefulness. Thus, as Xenophon suggests, on this view, things are beautiful only in relation to the uses for which they are intended or to which they are properly applied. The proper proportions of an object depend on what kind of object it is and, again, a beautiful car might make an ugly tractor. “The parts, therefore, in true proportions, must be so related, and adjusted to one another, as they may best conspire to the use and operation of the whole” (Berkeley 1732, 174–75; see Carritt 1931, 76). One result of this is that, though beauty remains tied to pleasure, it is not an immediate sensible experience. It essentially requires intellection and practical activity: one has to know the use of a thing and assess its suitedness to that use.

This treatment of beauty is often used, for example, to criticize the distinction between fine art and craft, and it avoids sheer philistinism by enriching the concept of ‘use,’ so that it might encompass not only performing a practical task, but performing it especially well or with an especial satisfaction. Ananda Coomaraswamy, the Ceylonese-British scholar of Indian and European medieval arts, adds that a beautiful work of art or craft expresses as well as serves its purpose.

A cathedral is not as such more beautiful than an airplane, … a hymn than a mathematical equation. … A well-made sword is not less beautiful than a well-made scalpel, though one is used to slay, the other to heal. Works of art are only good or bad, beautiful or ugly in themselves, to the extent that they are or are not well and truly made, that is, do or do not express, or do or do not serve their purpose. (Coomaraswamy 1977, 75)

Roger Scruton, in his book Beauty (2009) returns to a modified Kantianism with regard to both beauty and sublimity, enriched by many and varied examples. “We call something beautiful,” writes Scruton, “when we gain pleasure from contemplating it as an individual object, for its own sake, and in its presented form ” (Scruton 2009, 26). Despite the Kantian framework, Scruton, like Sartwell and Nehamas, throws the subjective/objective distinction into question. He compares experiencing a beautiful thing to a kiss. To kiss someone that one loves is not merely to place one body part on another, “but to touch the other person in his very self. Hence the kiss is compromising – it is a move from one self toward another, and a summoning of the other into the surface of his being” (Scruton 2009, 48). This, Scruton says, is a profound pleasure.

3. The Politics of Beauty

Kissing sounds nice, but some kisses are coerced, some pleasures obtained at a cost to other people. The political associations of beauty over the last few centuries have been remarkably various and remarkably problematic, particularly in connection with race and gender, but in other aspects as well. This perhaps helps account for the neglect of the issue in early-to-mid twentieth-century philosophy as well as its growth late in the century as an issue in social justice movements, and subsequently in social-justice oriented philosophy.

The French revolutionaries of 1789 associated beauty with the French aristocracy and with the Rococo style of the French royal family, as in the paintings of Fragonard: hedonist expressions of wealth and decadence, every inch filled with decorative motifs. Beauty itself became subject to a moral and political critique, or even to direct destruction, with political motivations (see Levey 1985). And by the early 20th century, beauty was particularly associated with capitalism (ironically enough, considering the ugliness of the poverty and environmental destruction it often induced). At times even great art appeared to be dedicated mainly to furnishing the homes of rich people, with the effect of concealing the suffering they were inflicting. In response, many anti-capitalists, including many Marxists, appeared to repudiate beauty entirely. And in the aesthetic politics of Nazism, reflected for example in the films of Leni Riefenstahl, the association of beauty and right wing politics was sealed to devastating effect (see Spotts 2003).

Early on in his authorship, Karl Marx could hint that the experience of beauty distinguishes human beings from all other animals. An animal “produces only under the dominion of immediate physical need, whilst man produces even when he is free from physical need and only truly produces in freedom therefrom. Man therefore also forms objects in accordance with the laws of beauty” (Marx 1844, 76). But later Marx appeared to conceive beauty as “superstructure” or “ideology” disguising the material conditions of production. Perhaps, however, he also anticipated the emergence of new beauties, available to all both as makers and appreciators, in socialism.

Capitalism, of course, uses beauty – at times with complete self-consciousness – to manipulate people into buying things. Many Marxists believed that the arts must be turned from providing fripperies to the privileged or advertising that helps make them wealthier to showing the dark realities of capitalism (as in the American Ashcan school, for example), and articulating an inspiring Communist future. Stalinist socialist realism consciously repudiates the aestheticized beauties of post-impressionist and abstract painting, for example. It has urgent social tasks to perform (see Bown and Lanfranconi 2012). But the critique tended at times to generalize to all sorts of beauty: as luxury, as seduction, as disguise and oppression. The artist Max Ernst (1891–1976), having survived the First World War, wrote this about the radical artists of the early century: “To us, Dada was above all a moral reaction. Our rage aimed at total subversion. A horrible futile war had robbed us of five years of our existence. We had experienced the collapse into ridicule and shame of everything represented to us as just, true, and beautiful. My works of that period were not meant to attract, but to make people scream” (quoted in Danto 2003, 49).

Theodor Adorno, in his book Aesthetic Theory , wrote that one symptom of oppression is that oppressed groups and cultures are regarded as uncouth, dirty, ragged; in short, that poverty is ugly. It is art’s obligation, he wrote, to show this ugliness, imposed on people by an unjust system, clearly and without flinching, rather to distract people by beauty from the brutal realities of capitalism. “Art must take up the cause of what is proscribed as ugly, though no longer to integrate or mitigate it or reconcile it with its own existence,” Adorno wrote. “Rather, in the ugly, art must denounce the world that creates and reproduces the ugly in its own image” (Adorno 1970, 48–9).

The political entanglements of beauty tend to throw into question various of the traditional theories. For example, the purity and transcendence associated with the essence of beauty in the realm of the Forms seems irrelevant, as beauty shows its centrality to politics and commerce, to concrete dimensions of oppression. The austere formalism of the classical conception, for example, seems neither here nor there when the building process is brutally exploitative.

As we have seen, the association of beauty with the erotic is proverbial from Sappho and is emphasized relentlessly by figures such as Burke and Nehamas. But the erotic is not a neutral or universal site, and we need to ask whose sexuality is in play in the history of beauty, with what effects. This history, particularly in the West and as many feminist theorists and historians have emphasized, is associated with the objectification and exploitation of women. Feminists beginning in the 19th century gave fundamental critiques of the use of beauty as a set of norms to control women’s bodies or to constrain their self-presentation and even their self-image in profound and disabling ways (see Wollstonecraft 1792, Grimké 1837).

In patriarchal society, as Catherine MacKinnon puts it, the content of sexuality “is the gaze that constructs women as objects for male pleasure. I draw on pornography for its form and content,” she continues, describing her treatment of the subject, “for the gaze that eroticizes the despised, the demeaned, the accessible, the there-to-be-used, the servile, the child-like, the passive, and the animal. That is the content of sexuality that defines gender female in this culture, and visual thingification is its method” (MacKinnon 1987, 53–4). Laura Mulvey, in “Visual Pleasure and Narrative Cinema,” reaches one variety of radical critique and conclusion: “It is said that analyzing pleasure, or beauty, destroys it. That is the intention of this article” (Mulvey 1975, 60).

Mulvey’s psychoanalytic treatment was focused on the scopophilia (a Freudian term denoting neurotic sexual pleasure configured around looking) of Hollywood films, in which men appeared as protagonists, and women as decorative or sexual objects for the pleasure of the male characters and male audience-members. She locates beauty “at the heart of our oppression.” And she appears to have a hedonist conception of it: beauty engenders pleasure. But some pleasures, like some kisses, are sadistic or exploitative at the individual and at the societal level. Art historians such as Linda Nochlin (1988) and Griselda Pollock (1987) brought such insights to bear on the history of painting, for example, where the scopophilia is all too evident in famous nudes such as Titian’s Venus of Urbino or Velazquez’s Rokeby Venus , which a feminist slashed with knife in 1914 because “she didn’t like the way men gawked at it”.

Feminists such as Naomi Wolf in her book The Beauty Myth , generalized such insights into a critique of the ways women are represented throughout Western popular culture: in advertising, for example, or music videos. Such practices have the effect of constraining women to certain acceptable ways of presenting themselves publicly, which in turn greatly constrains how seriously they are taken, or how much of themselves they can express in public space. As have many other commentators, Wolf connects the representation of the “beautiful” female body, in Western high art but especially in popular culture, to eating disorders and many other self-destructive behaviors, and indicates that a real overturning of gender hierarchy will require deeply re-construing the concept of beauty.

The demand on women to create a beautiful self-presentation by male standards, Wolf argues, fundamentally compromises women’s action and self-understanding, and makes fully human relationships between men and women difficult or impossible. In this Wolf follows, among others, the French thinker Luce Irigaray, who wrote that “Female beauty is always considered as finery ultimately designed to attract the other into the self. It is almost never perceived as a manifestation of, an appearance of, a phenomenon expressive of interiority – whether of love, of thought, of flesh. We look at ourselves in the mirror to please someone , rarely to interrogate the state of our body or our spirit, rarely for ourselves and in search of our becoming” (quoted in Robinson 2000, 230).

“Sex is held hostage by beauty,” Wolf remarks, “and its ransom terms are engraved in girls’ minds early and deeply with instruments more beautiful that those which advertisers or pornographers know how to use: literature, poetry, painting, and film” (Wolf 1991f, 157).

Early in the 20th century, black nationalist leader Marcus Garvey (1887–1940) described European or white standards of beauty as a deep dimension of oppression, quite similarly to the way Naomi Wolf describes beauty standards for women. These standards are relentlessly reinforced in authoritative images, but they are incompatible with black skin, black bodies, and also traditional African ways of understanding human beauty. White standards of beauty, Garvey argued, devalue black bodies. The truly oppressive aspects of such norms can be seen in the way they induce self-alienation, as Wolf argues with regard to sexualized images of women. “Some of us in America, the West Indies, and Africa believe that the nearer we approach the white man in color, the greater our social standing and privilege,” he wrote (Garvey 1925 [1986], 56). He condemns skin bleaching and hair straightening as ways that black people are taught to devalue themselves by white standards of beauty. And he connects such standards to ‘colorism’ or prejudice in the African-American community toward darker-skinned black people.

Such observations suggest some of the strengths of cultural relativism as opposed to subjectivism or universalism: standards of beauty appear in this picture not to be idiosyncratic to individuals, nor to be universal among all people, but to be tied to group identities and to oppression and resistance.

In his autobiography, Malcolm X (1925–1965), whose parents were activists in the Garvey movement, describes ‘conking’ or straightening his hair with lye products as a young man. “This was my first really big step toward self-degradation,” he writes, “when I endured all of that pain, literally burning my flesh to have it look like a white man’s hair. I had joined that multitude of Negro men and women in America who are brainwashed into believing that black people are ‘inferior’ – and white people ‘superior’ – that they will even violate and mutilate their God-created bodies to try to look ‘pretty’ by white standards” (X 1964, 56–7). For both Marcus Garvey and Malcolm X, a key moment in the transformation of racial oppression would be the affirmation of standards of black beauty that are not parasitic on white standards, and hence not directly involved in racial oppression. This was systematically developed after Malcolm’s death in the “natural” hairstyles and African fabrics in the Black Power movement. Certainly, people have many motivations for straightening or coloring their hair, for example. But the critical examination of the racial content of beauty norms was a key moment in black liberation movements, many of which, around 1970, coalesced around the slogan Black is beautiful . These are critiques of specific standards of beauty; they are also tributes to beauty’s power.

Imposing standards of beauty on non-Western cultures, and, in particular, misappropriating standards of beauty and beautiful objects from them, formed one of the most complex strategies of colonialism. Edward Said famously termed this dynamic “orientalism.” Novelists such as Nerval and Kipling and painters such as Delacroix and Picasso, he argued, used motifs drawn from Asian and African cultures, treating them as “exotic” insertions into Western arts. Such writers and artists might even have understood themselves to be celebrating the cultures they depicted in pictures of Arabian warriors or African masks. But they used this imagery precisely in relation to Western art history. They distorted what they appropriated.

“Being a White Man, in short,” writes Said, “was a very concrete manner of being-in-the-world, a way of taking hold of reality, language, and thought. It made a specific style possible” (Said 1978, 227). This style might be encapsulated in the outfits of colonial governors, and their mansions. But it was also typified by an appropriative “appreciation” of “savage” arts and “exotic” beauties, which were of course not savage or exotic in their own context. Even in cases where the beauty of such objects was celebrated, the appreciation was mixed with condescension and misapprehension, and also associated with stripping colonial possessions of their most beautiful objects (as Europeans understood beauty)—shipping them back to the British Museum, for example. Now some beautiful objects, looted in colonialism, are being returned to their points of origin (see Matthes 2017), but many others remain in dispute.

However, if beauty has been an element in various forms of oppression, it has also been an element in various forms of resistance, as the slogan “Black is beautiful” suggests. The most compelling responses to oppressive standards and uses of beauty have given rise to what might be termed counter-beauties . When fighting discrimination against people with disabilities, for example, one may decry the oppressive norms that regard disabled bodies as ugly and leave it at that. Or one might try to discover what new standards of beauty and subversive pleasures might arise in the attempt to regard disabled bodies as beautiful (Siebers 2005). For that matter, one might uncover the ways that non-normative bodies and subversive pleasures actually do fulfill various traditional criteria of beauty. Indeed, for some decades there has been a disability arts movement, often associated with artists such as Christine Sun Kim and Riva Lehrer, which tries to do just that (see Siebers 2005).

The exploration of beauty, in some ways flipping it over into an instrument of feminist resistance, or showing directly how women’s beauty could be experienced outside of patriarchy, has been a theme of much art by women of the 20th and 21st centuries. Georgia O’Keeffe’s flowers and Judy Chicago’s “Dinner Party” place settings undertake to absorb and reverse the objectifying gaze. The exploration of the meaning of the female body in the work of performance artists such as Hannah Wilke, Karen Finley, and Orlan, tries both to explore the objectification of the female body and to affirm women’s experience in its concrete realities from the inside: to make of it emphatically a subject rather than an object (see Striff 1997).

“Beauty seems in need of rehabilitation today as an impulse that can be as liberating as it has been deemed enslaving,” wrote philosopher Peg Zeglin Brand in 2000. “Confident young women today pack their closets with mini-skirts and sensible suits. Young female artists toy with feminine stereotypes in ways that make their feminist elders uncomfortable. They recognize that … beauty can be a double-edged sword – as capable of destabilizing rigid conventions and restrictive behavioral models as it is of reinforcing them” (Brand 2000, xv). Indeed, vernacular norms of beauty as expressed in media and advertising have shifted in virtue of the feminist and anti-racist attacks on dominant body norms, as the concept’s long journey continues.

• Adorno, Theodor, 1970 [1997], Aesthetic Theory , Robert Hullot-Kentor (trans.), Minneapolis: University of Minnesota Press.
• Aquinas, Thomas, Summa Theologica , Fathers of the English Dominican Province (trans.), London: Christian Classics, 1981 [13 th century text].
• Augustine, Earlier Writings , J.H. Burleigh, ed., New York: WJK Publishing, 1953 [4 th /5 th century AD text].
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How to cite this entry . Preview the PDF version of this entry at the Friends of the SEP Society . Look up topics and thinkers related to this entry at the Internet Philosophy Ontology Project (InPhO). Enhanced bibliography for this entry at PhilPapers , with links to its database.

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aesthetics: British, in the 18th century | aesthetics: French, in the 18th century | Aquinas, Thomas | Aristotle | Ayer, Alfred Jules | Burke, Edmund | Croce, Benedetto: aesthetics | feminist philosophy, interventions: aesthetics | hedonism | Hegel, Georg Wilhelm Friedrich: aesthetics | Hume, David: aesthetics | Kant, Immanuel: aesthetics and teleology | Kant, Immanuel: theory of judgment | medieval philosophy | Neoplatonism | Plato: aesthetics | Plotinus | Santayana, George | Schiller, Friedrich | Schopenhauer, Arthur | Scottish Philosophy: in the 18th Century | Shaftesbury, Lord [Anthony Ashley Cooper, 3rd Earl of]

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Library of Congress Catalog Data: ISSN 1095-5054

André Aciman: Why Beauty Is So Important to Us

By André Aciman Dec. 7, 2019

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A quest for our better selves

Humans have engaged with the concept of beauty for millennia, trying to define it while being defined by it.

Plato thought that merely contemplating beauty caused “the soul to grow wings.” Ralph Waldo Emerson found beauty in Raphael’s “The Transfiguration,” writing that “a calm benignant beauty shines over all this picture, and goes directly to the heart.” In “My Skin,” Lizzo sings: “The most beautiful thing that you ever seen is even bigger than what we think it means.”

We asked a group of artists, scientists, writers and thinkers to answer this simple question: Why is beauty, however defined, so important in our lives? Here are their responses.

We’ll do anything to watch a sunset on a clear summer day at the beach. We’ll stand and stare and remain silent, as suffused shades of orange stretch over the horizon. Meanwhile, the sun, like a painter who keeps changing his mind about which colors to use, finally resolves everything with shades of pink and light yellow, before sinking, finally, into stunning whiteness.

Suddenly, we are marveled and uplifted, pulled out of our small, ordinary lives and taken to a realm far richer and more eloquent than anything we know.

Call it enchantment, the difference between the time-bound and the timeless, between us and the otherworldly. All beauty and art evoke harmonies that transport us to a place where, for only seconds, time stops and we are one with the world. It is the best life has to offer.

Under the spell of beauty, we experience a rare condition called plenitude, where we want for nothing. It isn’t just a feeling. Or if it is, then it’s a feeling like love — yes, exactly like love. Love, after all, is the most intimate thing we know. And feeling one with someone or something isn’t just an unrivaled condition, but one we do not want to live without.

We fall in love with sunsets and beaches, with tennis, with works of art, with places like Tuscany and the Rockies and the south of France, and, of course, with other people — not just because of who or what they are, but because they promise to realign us with our better selves, with the people we’ve always known we were but neglected to become, the people we crave to be before our time runs out.

André Aciman is the author of “Call Me by Your Name” and “Find Me.”

The marketing machines of modern life would have us believe that beauty is about physical attributes. With the benefit of the wisdom we have attained after many years spent traversing the planet as conservation photographers, we know otherwise.

Beauty has less to do with the material things around us, and more to do with how we spend our time on earth. We create true beauty only when we channel our energy to achieve a higher purpose, build strong communities and model our behavior so that others can find inspiration to do better by each other and our planet. Beauty has nothing to do with the latest makeup or fashion trends, and everything to do with how we live on this planet and act to protect it.

Every day we learn that species, landscapes and indigenous knowledge are vanishing before our eyes. That’s why we’ve dedicated our lives to reminding the world of the fragile beauty of our only home, and to protecting nature, not just for humanity’s sake, but for the benefit of all life on earth.

Committing our time, energy and resources to achieve these goals fills our lives with beauty.

Cristina Mittermeier and Paul Nicklen are conservation photographers and the founders of SeaLegacy .

Science enriches us by bringing us beauty in multiple forms.

Sometimes it can be found in the simplest manifestations of nature: the pattern of a nautilus shell; the colors and delicate shapes of a eucalyptus tree in full flower; the telescopic images of swirling galaxies, with their visual message of great mystery and vastness.

Sometimes it is the intricacy of the barely understood dynamics of the world’s molecules, cells, organisms and ecosystems that speaks to our imagination and wonder.

Sometimes there is beauty in the simple idea of science pursuing truth, or in the very process of scientific inquiry by which human creativity and ingenuity unveil a pattern within what had looked like chaos and incomprehensibility.

And isn’t there beauty and elegance in the fact that just four DNA nucleotides are patterned to produce the shared genetic information that underlies myriad seemingly unrelated forms of life?

Elizabeth Blackburn is a co-recipient of the 2009 Nobel Prize in Physiology or Medicine.

A person’s definition of beauty is an abstract, complicated and highly personal ideal that becomes a guiding light throughout life. We crave what we consider beautiful, and that craving can easily develop into desire, which in turn becomes the fuel that propels us into action. Beauty has the power to spawn aspiration and passion, thus becoming the impetus to achieve our dreams.

In our professional lives as fashion designers, we often deal with beauty as a physical manifestation. But beauty can also be an emotional, creative and deeply spiritual force. Its very essence is polymorphic. It can take on limitless shapes, allowing us to define it by what makes the most sense to us.

We are extremely fortunate to be living at a time when so many examples of beauty are being celebrated and honored, and more inclusive and diverse standards are being set, regardless of race, gender, sexuality or creed. Individuality is beautiful. Choice is beautiful. Freedom is beautiful.

Beauty will always have the power to inspire us. It is that enigmatic, unknowable muse that keeps you striving to be better, to do better, to push harder. And by that definition, what we all need most in today’s world is perhaps simply more beauty.

Lazaro Hernandez and Jack McCollough are the co-founders and designers of Proenza Schouler.

Beauty is just another way the tendency of our society to create hierarchies and segregate people expresses itself. The fact that over the past century certain individuals and businesses realized that it is incredibly lucrative to push upon us ever-changing beauty standards has only made things worse.

The glorification of impossible ideals is the foundation of the diet and beauty industries. And because of it, we find ourselves constantly in flux, spending however much money and time it takes to meet society’s standards. First, we didn’t want ethnic features. Now, we are all about plumping our lips and getting eye lifts in pursuit of a slanted eye. Skin-bleaching treatments and tanning creams. The ideal is constantly moving, and constantly out of reach.

The concept of beauty is a permanent obsession that permeates cultures around the world.

Jameela Jamil is an actress and the founder of the “I Weigh” movement .

The Life of Beauty

The sung blessing of creation

Led her into the human story.

That was the first beauty.

Next beauty was the sound of her mother’s voice

Rippling the waters beneath the drumming skin

Of her birthing cocoon.

Next beauty the father with kindness in his hands

As he held the newborn against his breathing.

Next beauty the moon through the dark window

It was a rocking horse, a wish.

There were many beauties in this age

For everything was immensely itself:

Green greener than the impossibility of green,

the taste of wind after its slide through dew grass at dawn,

Or language running through a tangle of wordlessness in her mouth.

She ate well of the next beauty.

Next beauty planted itself urgently beneath the warrior shrines.

Next was beauty beaded by her mother and pinned neatly

To hold back her hair.

Then how tendrils of fire longing grew into her, beautiful the flower

Between her legs as she became herself.

Do not forget this beauty she was told.

The story took her far away from beauty. In the tests of her living,

Beauty was often long from the reach of her mind and spirit.

When she forgot beauty, all was brutal.

But beauty always came to lift her up to stand again.

When it was beautiful all around and within,

She knew herself to be corn plant, moon, and sunrise.

Death is beautiful, she sang, as she left this story behind her.

Even her bones, said time.

Were tuned to beauty.

Joy Harjo is the United States poet laureate. She is the first Native American to hold the position.

Beauty is a positive and dynamic energy that has the power to convey emotion and express individuality as well as collectiveness. It can be felt through each of our senses, yet it is more magnificent when it transcends all five.

Over more than 30 years as a chef, I have experienced beauty unfolding through my cooking and in the creation of new dishes. Recipes have shown me that beauty is not a singular ingredient, object or idea, but the sum of the parts. Each dish has an appearance, a flavor, a temperature, a smell, a consistency and a nutritional value, but its triumph is the story all those parts tell together.

When my team and I launched Milan’s Refettorio Ambrosiano, our first community kitchen, in 2015, beauty was the guiding principle in our mission to nourish the homeless. We collaborated with artists, architects, designers and chefs to build a place of warmth, where gestures of hospitality and dignity would be offered to all. What I witnessed by bringing different people and perspectives around the table was the profound ability of beauty to build community. In a welcoming space, our guests had the freedom to imagine who they would like to be and begin to change their lives. In that space, beauty wielded the power of transformation.

When I visit the Refettorios that Food for Soul, the nonprofit I founded, has built around the world over the years, what strikes me as most beautiful is neither a table nor a chair nor a painting on the wall. Beauty is the spontaneity of two strangers breaking bread. It is the proud smile of a man who feels he has a place in the world. It is the emotion of that moment, and its power to fill a room with the celebration of life.

Massimo Bottura is a chef and the founder of Food for Soul .

Who wouldn’t argue that some things are objectively beautiful? Much of what we can see in the natural world would surely qualify: sunsets, snow-capped mountains, waterfalls, wildflowers. Images of these scenes, which please and soothe our senses, are among the most reproduced in all of civilization.

It’s true, of course, that we’re not the only creatures attracted to flowers. Bees and butterflies can’t resist them either — but that’s because they need flowers to survive.

Lying at the opposite end of the beauty spectrum are reptiles. They’ve had it pretty bad. Across decades of science fiction, their countenance has served as the model for a long line of ugly monsters, from Godzilla to the Creature in the “Creature From the Black Lagoon” to the Gorn in “Star Trek.”

There may be a good reason for our instinctive attraction to some things and distaste for others. If our mammalian ancestors, running underfoot, hadn’t feared reptilian dinosaurs they would have been swiftly eaten. Similarly, nearly everyone would agree that the harmless butterfly is more beautiful than the stinger-equipped bee — with the possible exception of beekeepers.

Risk of bodily harm appears to matter greatly in our collective assessment of what is or is not beautiful. Beauty could very well be a way for our senses to reassure us when we feel safe in a dangerous universe.

If so, I can’t help but wonder how much beauty lies just out of reach, hidden in plain sight, simply because we have no more than five senses with which to experience the world.

Neil deGrasse Tyson is an astrophysicist with the American Museum of Natural History, where he also serves as the Frederick P. Rose director of the Hayden Planetarium. He is the author of “Letters From an Astrophysicist.”

Beauty can stop us in our tracks. It can inspire us, move us, bring us to tears. Beauty can create total chaos, and then total clarity. The best kind of beauty changes hearts and minds.

That’s why the bravery of our girls is so beautiful — it can do all these things.

Over the past year, girls have moved us to tears with impassioned speeches about gun control, sexual assault and climate change. They have challenged the status quo and brought us clarity with their vision of the future. They have changed the hearts and minds of generations that are older, but not necessarily wiser.

Girls like Greta Thunberg and Isra Hirsi are fighting for the environment. Young women like Diana Kris Navarro, a Girls Who Code alumna, are leading efforts against harassment in tech. Girls like Lauren Hogg, a Parkland shooting survivor, and Thandiwe Abdullah, a Black Lives Matter activist, are speaking out against gun violence. The list goes on and on and on.

These girls are wise and brave beyond their years. They speak up because they care, not because they have the attention of a crowd or a camera. And they persist even when they’re told they’re too young, too small, too powerless — because they know they’re not.

Their bravery is beauty, redefined. And it’s what we need now, more than ever.

Reshma Saujani is the founder and chief executive of Girls Who Code and the author of “Brave, Not Perfect.”

I spend most of my waking hours (and many of my nightly dreams) thinking about beauty and its meaning. My whole life’s work has been an attempt to express beauty through design.

I see beauty as something ineffable, and I experience it in many ways. For example, I love gardening. The form and color of the flowers I tend to fill me with awe and joy. The time I spend in my garden frequently influences the shape of my gowns, as well as the objects that I choose to surround myself with. It even brings me closer to the people who have the same passion for it.

As humans, we all are more or less attuned to beauty. And because of this, we all try to engage with it one way or another — be it by being in nature, through poetry or by falling in love. And though our interaction with it can be a solitary affair, in the best cases, it connects people who share the same appreciation for it.

Beauty is what allows us to experience the extraordinary richness of our surroundings. Sensing it is like having a visa to our inner selves and the rest of the world, all at once. The interesting thing about beauty is that there is simply no downside to it: It can only enhance our lives.

Zac Posen is a fashion designer.

“The purpose of sex is procreation,” a straight cisgender man once told me, trying to defend his homophobia. “So that proves that homosexuality is scientifically and biologically wrong. It serves no purpose.”

I was quiet for a moment. “Huh,” I then said, “so … what’s the science behind blow jobs?” That shut him up real quick.

I often hear arguments that reduce human existence to a biological function, as if survival or productivity were our sole purpose, and the “bottom line” our final word. That is an attractive stance to take because it requires the least amount of energy or imagination. And for most animals, it’s the only option — the hummingbird sipping nectar is merely satisfying her hunger. She does not know her own beauty; she doesn’t have the capacity to perceive it. But we do. We enjoy art, music, poetry. We build birdfeeders. We plant flowers.

Only humans can seek out and express beauty. Why would we have this unique ability if we weren’t meant to use it? Even quarks, those fundamental parts at the core of life, were originally named after “beauty” and “truth.”

That’s why beauty matters to me. When we find beauty in something, we are making the fullest use of our biological capacities. Another way of putting it: When we become aware of life’s beauty, that’s when we are most alive.

Constance Wu is a television and film actress.

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All About Philosophy

What Is Beauty? (Philosophy)

The concept of beauty has been a major theme in Western philosophy for centuries. It is a subject that has captivated the minds of ancient Greek, Hellenistic, medieval, and modern philosophers alike. Beauty is often discussed in relation to other fundamental values such as goodness, truth, and justice, and has been a source of inspiration and contemplation for thinkers throughout history.

So, what is beauty? How do we define it? The meaning of beauty can be elusive, as it encompasses a range of diverse interpretations and perspectives. Beauty is not solely confined to physical appearance, but also extends to art, nature, and the experiences that evoke a sense of aesthetic pleasure.

Beauty can be seen as a quality that brings delight and evokes positive emotions. It is both a subjective experience, influenced by personal preferences and individual perception, and an objective characteristic, rooted in the qualities that make something aesthetically pleasing. The interplay between subjectivity and objectivity in defining beauty is a topic of ongoing philosophical discourse.

Key Takeaways:

• Beauty is a central theme in Western philosophy.
• It encompasses subjective and objective aspects.
• Beauty is not solely confined to physical appearance.
• It can be experienced through art, nature, and aesthetic pleasure.
• Philosophers have explored different perspectives on the meaning of beauty.

Table of Contents

The Objectivity and Subjectivity of Beauty

One of the most debated topics in the philosophy of beauty is whether it is subjective or objective. Some argue that beauty is purely subjective and dependent on individual perception, while others believe there are objective qualities that make something beautiful. Ancient and medieval philosophers generally viewed beauty as objective, while philosophers like Hume and Kant emphasized the subjective nature of beauty. However, there is also a recognition that beauty is often experienced and appreciated in similar ways by different individuals.

Objective Beauty

In the realm of objective beauty , proponents argue that there are inherent and measurable qualities that determine the beauty of an object or work of art. These qualities may include symmetry, proportion, harmony, and balance. According to this perspective, beauty can be objectively evaluated based on these criteria, and certain objects possess inherent beauty regardless of individual perception.

Subjective Beauty

On the other hand, the subjective nature of beauty suggests that beauty is determined by personal taste, cultural influences, and individual experiences. Beauty is seen as a subjective experience that varies from person to person. What one person finds beautiful, another may not. This interpretation acknowledges that beauty is influenced by personal preferences, emotions, and perceptions.

Beauty perception is influenced by various factors, including cultural background, aesthetic education, and personal experiences. Different cultures and societies often have their own unique standards of beauty, shaping individuals’ perceptions and influencing societal expectations.

While the debate between objective and subjective beauty may never be definitively settled, it is clear that both perspectives contribute to our understanding of aesthetics. Beauty can be appreciated and experienced in multiple ways, encompassing both objective qualities and subjective interpretations.

Philosophical Conceptions of Beauty

Throughout history, philosophers have proposed various conceptions of beauty. These philosophical perspectives provide different insights into the nature of beauty and how it is understood. Let’s explore three significant conceptions: the Classical conception, the Idealist conception, and the Hedonist conceptions of beauty .

The Classical Conception of Beauty

Influenced by the ancient philosophers Plato and Aristotle, the Classical conception of beauty emphasizes objective qualities such as proportion, harmony, and symmetry. According to this perspective, beauty is not merely subjective but can be objectively recognized and appreciated. The Classical conception suggests that there are inherent standards of beauty that exist beyond individual preferences and cultural biases.

The Idealist Conception of Beauty

The Idealist conception, exemplified by thinkers like Plotinus, approaches beauty from a metaphysical standpoint. It attributes beauty to the realm of Forms, emphasizing the participation of objects in these abstract entities. In this conception, beauty is seen as a transcendental quality that transcends the physical world. The Idealist perspective suggests that beauty lies in the inherent essence and perfection of an object, beyond its physical appearance.

The Hedonist Conceptions of Beauty

Contrasting the Classical and Idealist perspectives, Hedonist conceptions of beauty focus on the pleasure and sensory experiences associated with beauty. According to Hedonism, beauty is subjective and dependent on individual pleasure and desire. This perspective suggests that beauty can be found in experiences that elicit aesthetic enjoyment and sensory gratification.

Each of these philosophical conceptions offers a unique lens through which to understand and appreciate beauty. The Classical conception highlights the objective qualities of beauty, the Idealist conception delves into its metaphysical dimension, and the Hedonist conceptions explore the subjective pleasure of beauty. By considering these different perspectives, we gain a more holistic understanding of the diverse ways in which beauty is conceptualized and experienced.

The Politics of Beauty

Beauty is not only a philosophical concept but also holds political significance. Throughout history, beauty has been tied to social hierarchies and power dynamics. The association between beauty and aristocracy has been prevalent, with the upper classes often being seen as the epitome of beauty. This dynamic reinforces societal inequalities and perpetuates exclusivity in defining beauty standards .

A feminist critique of beauty challenges these traditional beauty standards and explores how they are influenced by social construction and gender norms. It questions the narrow definitions of beauty that have been imposed on women and emphasizes the importance of embracing diverse forms of aesthetic expression. This critique aims to dismantle the oppressive beauty ideals that contribute to unrealistic expectations and the objectification of women.

Furthermore, beauty has been used as a tool of colonialism, with Eurocentric ideals being imposed on non-Western societies. This cultural imperialism has led to the erasure of indigenous beauty standards and the marginalization of non-European aesthetics. It is essential to recognize and celebrate the beauty diversity across different cultures and to challenge the dominance of Eurocentric beauty ideals.

However, beauty can also be a form of resistance. Challenging dominant narratives and celebrating diverse forms of aesthetic expression can empower individuals and communities. By embracing their unique beauty, marginalized groups can assert their identities and challenge the oppressive beauty standards imposed upon them.

In order to understand the politics of beauty, it is crucial to acknowledge the ways in which beauty is intertwined with systems of power, privilege, and oppression. By questioning and challenging societal beauty norms, we can strive towards a more inclusive and equitable understanding of beauty.

Beauty in Society

Beauty is deeply intertwined with society and its cultural norms. Across different cultures and societies, beauty standards vary, reflecting the unique values and preferences of each. These beauty standards often dictate what is considered desirable and attractive within a given society.

In some cultures, certain physical features or characteristics are regarded as more beautiful than others. For example, in Western societies, there is often an emphasis on thinness and youth as beauty standards. On the other hand, in some African cultures, fuller figures may be prized as a symbol of beauty and fertility.

These cultural beauty norms shape individuals’ perceptions and influence societal expectations. They can affect self-esteem and self-worth, as individuals strive to meet the prescribed beauty standards. Furthermore, the portrayal of these beauty ideals in media and advertising can perpetuate unrealistic beauty standards and narrow definitions of attractiveness.

However, it is important to recognize that beauty is subjective and can vary widely based on cultural context. What is considered beautiful in one culture may not align with the beauty standards of another culture. Embracing diverse beauty norms and celebrating different forms of aesthetic expression is essential in promoting inclusivity and breaking free from restrictive beauty standards.

Table: Cultural Beauty Norms in Different Regions

The Importance of Beauty

Beauty is not just a superficial concept; it holds significant importance in our lives and has a profound impact on our well-being. The presence of beauty can evoke a variety of positive emotions and inspire us to look at the world with fresh eyes.

When we encounter something beautiful, whether it’s a work of art, a breathtaking landscape, or even a well-designed product, it has the power to captivate our senses and uplift our spirits. Beauty stimulates our imagination and creativity, encouraging us to think beyond the ordinary and explore new possibilities.

Moreover, beauty has the ability to bring us joy and create a harmonious environment. When we surround ourselves with aesthetically pleasing elements, such as a well-decorated space or a beautifully arranged garden, it can enhance our mood and overall sense of well-being.

It’s also worth noting that beauty can be found in the simplest of things in our everyday lives. From the delicate petals of a flower to the symmetrical patterns on a butterfly’s wings, beauty surrounds us in countless forms. Taking the time to appreciate these small moments of beauty can bring us a deeper sense of connection to the world around us and foster a greater appreciation for life itself.

The Impact of Beauty on our Well-being

Research has shown that exposure to beauty can have various positive effects on our well-being. This includes reducing stress levels, improving cognitive function, and enhancing our overall quality of life. When we engage with beauty, whether by visiting an art museum, spending time in nature, or enjoying a well-curated space, it can provide a sense of tranquility and inner calm.

Beauty has also been found to promote social connections, bringing people together through shared aesthetic experiences. It serves as a common ground for individuals to connect, appreciate, and discuss the beauty they see, fostering a sense of community and human connection.

The Importance of Beauty in Everyday Life

By recognizing and embracing the importance of beauty in our everyday lives, we can cultivate a greater appreciation for the world around us and seek out opportunities to engage with beauty in various forms.

Beauty and Subjectivity

Beauty is a concept that can be both objective and subjective, but ultimately, it is the subjective experience that holds the most significance. Each individual has their unique perception and interpretation of beauty, making it a deeply personal and subjective matter. What one person finds beautiful may not necessarily be the same for another, and that’s the beauty of it. It allows for diverse expressions and interpretations, encouraging individuality and personal preferences.

Subjectivity in beauty means that there are no fixed or universal standards that determine what is beautiful. It is a fluid and ever-evolving concept that varies from person to person. Beauty is not confined to physical appearances or societal norms; rather, it encompasses a vast array of elements, including emotions, experiences, and aesthetics.

This subjectivity opens the door to a world of individual choice and interpretation. It allows individuals to appreciate and find beauty in things that resonate with their own personal experiences and values. Whether it’s a visually captivating artwork, a melodious piece of music, or the serene beauty of nature, beauty perception is a deeply personal experience.

Furthermore, beauty subjectivity encourages the celebration of diversity and uniqueness. It emphasizes the importance of appreciating and respecting different perspectives and aesthetics. The subjective nature of beauty fosters an inclusive environment where everyone’s unique perception and interpretation can coexist harmoniously.

The Diversity of Beauty Perception

“Beauty is in the eye of the beholder.”

This popular phrase captures the essence of beauty subjectivity . Beauty perception is not limited to one standard or definition; it encompasses a multitude of viewpoints. Different people find beauty in different places, objects, or experiences. What one person considers beautiful may not resonate with another.

In essence, beauty is a reflection of personal taste and experiences. It is influenced by cultural backgrounds, upbringing, education, and individual preferences. Beauty perception is deeply rooted in our unique perspectives, and it embraces the richness of diverse interpretations.

Here is an example to illustrate the diversity of beauty perception:

As shown in the table above, different individuals have distinct perceptions of beauty. Sarah finds beauty in the majestic mountains, while Michael appreciates the bustling cityscape. Lisa is captivated by the delicate beauty of flowers, and David is drawn to the abstract forms and colors of art. Each person’s perception is equally valid and unique, showcasing the subjective nature of beauty.

Ultimately, beauty subjectivity gives us the freedom to explore and appreciate the multitude of aesthetic experiences that the world has to offer. It invites us to embrace our own personal preferences and celebrate the diversity of beauty perception.

Embracing Beauty Subjectivity

In a world where beauty standards often dominate media and societal norms, it is essential to remember that beauty is subjective. Recognizing the subjectivity of beauty allows us to break free from rigid expectations and embrace our own unique perspectives.

By embracing beauty subjectivity, we empower ourselves to define and appreciate beauty on our terms. We can find beauty in the small moments of everyday life, in the simple joys that bring us happiness. From a breathtaking sunset to a heartfelt smile, beauty is all around us, waiting to be acknowledged and cherished.

While objective aspects of beauty may exist, such as symmetry or harmony, it is the subjective experience that truly matters. It is the personal connection and emotional response that beauty elicits within us. By embracing beauty subjectivity, we open ourselves up to a world of discovery and appreciation.

By celebrating the diversity of beauty perception, we foster inclusivity and respect for different viewpoints. We can learn from one another and gain new insights into what is beautiful. This understanding cultivates a greater appreciation for the multiplicity of aesthetics and encourages us to challenge traditional beauty norms.

Beauty subjectivity invites us to question societal standards and redefine beauty in our own terms. It encourages us to celebrate individuality and embrace diverse forms of aesthetic expression. In doing so, we create a more inclusive, accepting, and beautiful world.

The concept of beauty is a fascinating and complex subject that has intrigued philosophers and society alike for centuries. From ancient Greece to modern times, beauty has been the focus of philosophical debates, with varying perspectives on its nature and significance.

Beauty encompasses both subjective and objective aspects, with different conceptions and interpretations. While there are cultural norms and societal values that influence our understanding of beauty, personal preferences and individual perception also play a crucial role. It is this blend of subjectivity and objectivity that makes beauty such a captivating and enigmatic concept.

Beauty holds great importance in our lives, as it shapes our perception of the world and has a profound impact on our well-being. It is through beauty that we find inspiration, evoke emotions, and experience aesthetic pleasure. Whether it is found in art, nature, or everyday experiences, beauty has the power to uplift our spirits and create a more harmonious environment.

Understanding beauty requires a nuanced understanding of its philosophical underpinnings and its diverse manifestations in society. By exploring the rich history and different perspectives on beauty, we can gain a deeper appreciation for its significance in our lives and broaden our horizons. In the realm of beauty, there is always room for exploration and contemplation, as it continues to inspire us and enrich our understanding of the world around us.

What is the definition of beauty?

Is beauty subjective or objective, what are the different philosophical conceptions of beauty, how is beauty tied to society and politics, are beauty standards the same across different cultures, what is the importance of beauty in our lives, is beauty a subjective experience, related posts.

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“ What is Beauty? ” YouTube, uploaded by CNN, 16 Mar. 2018.

What is beauty?

In 2018 CNN made a brief video tracing how women’s beauty has been defined over time and how those perceptions of beauty “leave women in constant pursuit of the ideal.” How have perceptions of beauty changed over time? How do those definitions apply to things beyond women’s beauty? Rory Corbett addresses beauty from an interesting perspective in his essay, “What is Beauty?” in which he notes that, “beauty is not just a visual experience; it is a characteristic that provides a perceptual experience to the eye, the ear, the intellect, the aesthetic faculty, or the moral sense. It is the qualities that give pleasure, meaning or satisfaction to the senses, but in this talk I wish to concentrate on the eye, the intellect and the moral sense.” What does the author mean by “the moral sense”? How does Corbett’s essay expand your thinking of what beauty is?

Art and the Aesthetic Experience

Beauty is something we perceive and respond to. It may be a response of awe and amazement, wonder and joy, or something else. It might resemble a “peak experience” or an epiphany. It might happen while watching a sunset or taking in the view from a mountaintop, for example. This is a kind of experience, an aesthetic response that is a response to the thing’s representational qualities , whether it is man-made or natural (Silverman). The subfield of philosophy called aesthetics is devoted to the study and theory of this experience of the beautiful; in the field of psychology, aesthetics is studied in relation to the physiology and psychology of perception.

Aesthetic analysis is a careful investigation of the qualities which belong to objects and events that evoke an aesthetic response. The aesthetic response is the thoughts and feelings initiated because of the character of these qualities and the particular ways they are organized and experienced perceptually (Silverman).

The aesthetic experience that we get from the world at large is different than the art-based aesthetic experience. It is important to recognize that we are not saying that the natural wonder experience is bad or lesser than the art world experience; we are saying it is different. What is different is the constructed nature of the art experience. The art experience is a type of aesthetic experience that also includes aspects, content, and context of humanness. When something is made by a human, people know that there is some level of commonality and/or communal experience.

Why aesthetics is only the beginning in analyzing an artwork

We are also aware that beyond sensory and formal properties, all artwork is informed by its specific time and place or the specific historical and cultural milieu it was created in (Silverman). For this reason people analyze artwork through not only aesthetics, but also, historical and cultural contexts. Think about what you bring to the viewing of a work of art. What has influenced the lens through which you analyze beauty?

How we engage in aesthetic analysis

Often the feelings or thoughts evoked as a result of contemplating an artwork are initially based primarily upon what is actually seen in the work. The first aspects of the artwork we respond to are its sensory properties, its formal properties, and its technical properties (Silverman). Color is an example of a sensory property. Color is considered a kind of form and how form is arranged is a formal property. What medium (e.g., painting, animation, etc.) the artwork is made of is an example of a technical property. These will be discussed further in the next module. As Dr. Silverman, of California State University explains, the sequence of questions in an aesthetic analysis could be: what do we actually see? How is what is seen organized? And, what emotions and ideas are evoked as a result of what has been observed?

Exercise \(\PageIndex{1}\)

What has influenced the lens through which you analyze beauty?

Works Cited

Corbett, J Rory. “What Is Beauty?: Royal Victoria Hospital, Wednesday 1st October 2008.” The Ulster Medical Journal , U.S. National Library of Medicine, May 2009, https://www.ncbi.nlm.nih.gov/pmc/articles/PMC2699193/ .

Ginsburg, Anna. “What Is Beauty? .” YouTube , CNN, 16 Mar. 2018, https://www.youtube.com/watch?v=5utnc_yspSo .

Silverman, Ronald. Learning About Art: A Multicultural Approach. California State University, 2001. Web. 24, June 2008.

“What is Beauty?” YouTube , uploaded by Merav Richter, 16 Mar. 2.

Home — Essay Samples — Life — Beauty — The True Meaning of Beauty

The True Meaning of Beauty

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Published: Jan 30, 2024

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Table of contents

Personal acceptance, inner qualities, societal values, counterargument and rebuttal.

• "Effects of Media on Body Image." American Psychological Association, n.d., www.apa.org/pi/women/resources/reports/body-image.
• "Curie, Marie." Encyclopedia Britannica, n.d., www.britannica.com/biography/Marie-Curie.

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The True Meaning of Beauty Expository Essay

Meaning of beautiful, true meaning of beauty, self-esteem (se) in the social world, misconstrued meaning of true love, true meaning of beauty within the social world.

People often perceive beauty as the external or physical appearance while despising or lacking clear perception of the inner beauty. Generally, people therefore boast the idea that beauty is the perception or thoughts that other people have regarding ones’ appearances. This meaning of beauty is stronger when someone is associated with work, career or financial success.

The aspect of self-esteem in this case depends on others’ point of view, their thought and their articulation about your appearances. The physical beauty also has a link to association, interaction and friendship. If one works with physically appearing women, then they think of being in possession of beauty. When one receives favours that closely connect to their physical appearances, it is easy to form the egotistical and self-cantered personality.

Those who are concern of their physical appearances spend a lot of time on enhancing the self-image, since they are eager to improve or attract more attention and hence may end up as self-centred persons who easily despise others. According to Schutt (2006) “Their life-styles depends on the hair, clothing and overall physical attractiveness”

Beauty is not necessarily the physical appearance. Beauty is the inner aspect of the heart that causes humanitarian reactions. True meaning of beauty therefore touches on personality and self-esteem. Self-believe brings out the true meaning and feeling of beauty since one is able to love and accept oneself as well as others, thus creating confidence, inner security of personality, better character and strong self-esteem.

In Line with Ballantine and Roberts (2008), Self-esteem is the estimate or consideration of self-worthiness and this is therefore what makes up the true inner beauty. The self-esteem concept therefore indicates truthfulness of beauty as an internal trait that presents the overall sum of all traits of a person. This assists people in finding individual perceptions, personalities, temperaments or individuality.

People are generally interesting, boring, fun-filled or dull. This reaction depends highly on the internal beauty of a person. The personal roles, personal successes/failures, others views, social identity and comparisons are the main factors influencing the development of self-concepts.

People have different roles to play such as parenting, offering services/goods or guiding others. If you present a new role to someone, the role would initially feel alien, but with time, it becomes part of the self-concept for instance the parenting roles. This is an indication that one can be in a position to bring out success over challenging tasks through adjustment and improvement of the self-concepts.

Unfair comparisons to others set the loopholes for disappointments over performances. When based on the external or physical appearances, interpretation of beauty causes people to endeavour in protection of a wounded self-esteem since there are possibilities of rationalizing the competitor as having advantage for better performance. Self-identity defines the race, gender, and performance among other issues.

Being aware of a social identity changes the self-concept because when one belongs to a minority group, the social identity changes. Contrary to this concept, social comparison can involve unenthusiastic evaluation of others abilities or opinions. The meaning of beauty can thus cause people to have a comparison that alters the self-concepts and esteem.

True meaning of beauty affects both the self-esteem and self-efficacy. These two aspects are completely difference because of dissimilarity on the sense of competency and effectiveness. The tough achievements and fine manipulations improve the efficacy because one feels good about his/her abilities to set and meet challenging goals. Personal believes and feelings towards achievements thus determine the existence of self-efficacy and appreciation of the true beauty within a personality.

Ballantine, J. H., & Roberts, K. A. (2008) Our Social World: Introduction to Sociology. London, UK: Sage Publishers. Print.

Schutt, R. K. (2006). Investigating the social world: the process and practice of Research: Part three. California, CA: Pine Forge Press Publishers. Print.

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IvyPanda. (2018, July 21). The True Meaning of Beauty. https://ivypanda.com/essays/the-true-meaning-of-beauty/

"The True Meaning of Beauty." IvyPanda , 21 July 2018, ivypanda.com/essays/the-true-meaning-of-beauty/.

IvyPanda . (2018) 'The True Meaning of Beauty'. 21 July.

IvyPanda . 2018. "The True Meaning of Beauty." July 21, 2018. https://ivypanda.com/essays/the-true-meaning-of-beauty/.

1. IvyPanda . "The True Meaning of Beauty." July 21, 2018. https://ivypanda.com/essays/the-true-meaning-of-beauty/.

Bibliography

IvyPanda . "The True Meaning of Beauty." July 21, 2018. https://ivypanda.com/essays/the-true-meaning-of-beauty/.

Are there objective standards of beauty? Or is beauty in the eye of the beholder? Must art be beautiful to be great art? What is the role of the experience of beauty in a good life? John and Ken take in the beauty with Alexander Nehamas from Princeton University, author of Only a Promise of Happiness: The Place of Beauty in a World of Art.

Listening Notes

Is beauty in the eye of the beholder? John defines beauty as that which brings enjoyment to the person who looks or contemplates. John defines subjective properties as properties that require subjects of the right sort to make a difference. When we say something is beautiful, are we recommending to others that they should take delight in it? Beauty may be intersubjective, but is it objective? Can we argue rationally about whether something is beautiful? Ken introduces Alexander Nehamas, professor at Princeton. Is beauty both skin deep and in the eye of the beholder? Nehamas distinguishes between surface beauty and deep beauty. 

Kant thought that if we think something is beautiful then we want everyone to agree with us. Ken proposes the idea that perception is a skill. Would the world be better off if everyone agreed on what is beautiful? Nehamas thinks the world would not be better off because what we find beautiful is a reflection of our personality and individuality. What can we learn about ourselves from what we find beautiful? Nehamas thinks that it illuminates our style. Is taste a function of education and economics? 

Is natural beauty ever better than constructed beauty, like in art or music? Do beauty and happiness go together? What is the relation between beauty and the sublime? Nehamas says that the sublime is our reaction in the face of something so overpowering that it consumes or obliterates us. There is a saying that truth is beauty and beauty is truth, but is that correct? John thinks it is false. Why does beauty matter?

• Roving Philosophical Report  (Seek to 04:55): Amy Standen asks people on the street what they think is beautiful.

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Buy the episode, related blogs, the experience of beautiful things, beauty and subjectivity, beauty: skin-deep, in the eye of the beholder and valuable, beauty that haunts, related resources.

• The Stanford Encyclopedia of Philosophy
• entry on aesthetic judgment
• entry on 18th century French aesthetics
• entry on Kant's aesthetics
• The website for the American Aesthetics Association
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• The Journal of Aesthetics and Art Criticism
• The Wikipedia entry on aesthetics
• A collection of quotes by mathematicians on beauty
• John Keats's poem "Ode on a Grecian Urn" which contains the line about beauty and truth mentioned in the show 
• Peggy Zeglin Brand's Beauty Matters
• Umberto Eco's History of Beauty
• Kant's Critique of the Power of Judgment
• The Blackwell Guide to Aesthetics
• Monroe Beardsley's Aesthetics
• Roger Scruton's The Aesthetics of Architecture
• George Dickey's Evaluating Art
• Eddy Zemach's Real Beauty
• Jerrold Levinson's Pleasures of Aesthetics
• Noel Carroll's Philosophy of Art
• The Oxford Reader on Aesthetics

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What Is Beauty?

Table of Contents

The concept of beauty is studied in sociology, philosophy, psychology, culture, and aesthetics.

It is regarded as a property of an object, idea, animal, place, or a person, and it often interpreted as balance and harmony with nature.

Beauty as a concept has been argued throughout the entire history of civilization, but even today, there is neither single definition accepted by many people nor shared vision.

People think that something or someone is beautiful when it gives them feelings of attraction, placidity, pleasure, and satisfaction, which may lead to emotional well-being.

If speaking about a beautiful person, he or she can be characterized by the combination of inner beauty (personality, elegance, integrity, grace, intelligence, etc.) and outer beauty or physical attractiveness.

The interpretation of beauty and its standards are highly subjective. They are based on changing cultural values.

Besides, people have unique personalities with different tastes and standards, so everyone has a different vision of what is beautiful and what is ugly.

We all know the saying that beauty is in the eyes of the beholder.

That’s why writing a beauty definition essay is not easy. In this article, we will explore this type of essay from different angles and provide you with an easy how-to writing guide.

Besides, you will find 20 interesting beauty essay topics and a short essay sample which tells about the beauty of nature.

What is beauty essay?

Let’s talk about the specifics of what is beauty philosophy essay.

As we have already mentioned, there is no single definition of this concept because its interpretation is based on constantly changing cultural values as well as the unique vision of every person.

…So if you have not been assigned a highly specific topic, you can talk about the subjective nature of this concept in the “beauty is in the eye of the beholder essay.”

Communicate your own ideas in “what does beauty mean to you essay,” tell about psychological aspects in the “inner beauty essay” or speak about aesthetic criteria of physical attractiveness in the “beauty is only skin deep essay.”

You can choose any approach you like because there are no incorrect ways to speak about this complex subjective concept.

How to write a beauty definition essay?

When you are writing at a college level, it’s crucial to approach your paper in the right way.

Keep reading to learn how to plan, structure, and write a perfect essay on this challenging topic.

You should start with a planning stage which will make the entire writing process faster and easier. There are different planning strategies, but it’s very important not to skip the essential stages.

• Analyzing the topic – break up the title to understand what is exactly required and how complex your response should be. Create a mind map, a diagram, or a list of ideas on the paper topic.
• Gathering resources – do research to find relevant material (journal and newspaper articles, books, websites). Create a list of specific keywords and use them for the online search. After completing the research stage, create another mind map and carefully write down quotes and other information which can help you answer the essay question.
• Outlining the argument – group the most significant points into 3 themes and formulate a strong specific thesis statement for your essay. Make a detailed paper plan, placing your ideas in a clear, logical order. Develop a structure, forming clear sections in the main body of your paper.

If you know exactly what points you are going to argue, you can write your introduction and conclusion first. But if you are unsure about the logical flow of the argument, it would be better to build an argument first and leave the introductory and concluding sections until last.

Stick to your plan but be ready to deviate from it as your work develops. Make sure that all adjustments are relevant before including them in the paper.

Keep in mind that the essay structure should be coherent.

In the introduction, you should move from general to specific.

• Start your essay with an attention grabber : a provocative question, a relevant quote, a story.
• Then introduce the topic and give some background information to provide a context for your subject.
• State the thesis statement and briefly outline all the main ideas of the paper.
• Your thesis should consist of the 2 parts which introduce the topic and state the point of your paper .

Body paragraphs act like constructing a block of your argument where your task is to persuade your readers to accept your point of view.

• You should stick to the points and provide your own opinion on the topic .
• The number of paragraphs depends on the number of key ideas.
• You need to develop a discussion to answer the research question and support the thesis .
• Begin each body paragraph with a topic sentence that communicates the main idea of the paragraph.
• Add supporting sentences to develop the main idea and provide appropriate examples to support and illustrate the point .
• Comment on the examples and analyze their significance .
• Use paraphrases and quotes with introductory phrases. They should be relevant to the point you are making.
• Finish every body paragraph with a concluding sentence that provides a transition to the next paragraph .
• Use transition words and phrases to help your audience follow your ideas .

In conclusion, which is the final part of your essay, you need to move from the specific to general.

• You may restate your thesis , give a brief summary of the key points, and finish with a broad statement about the future direction for research and possible implications.
• Don’t include any new information here.

When you have written the first draft, put it aside for a couple of days. Reread the draft and edit it by improving the content and logical flow, eliminating wordiness, and adding new examples if necessary to support your main points. Edit the draft several times until you are completely satisfied with it.

Finally, proofread the draft, fix spelling and grammar mistakes, and check all references and citations to avoid plagiarism. Review your instructions and make sure that your essay is formatted correctly.

Winning beauty essay topics

• Are beauty contests beneficial for young girls?
• Is it true that beauty is in the eyes of the beholder?
• Inner beauty vs physical beauty.
• History of beauty pageants.
• How can you explain the beauty of nature?
• The beauty of nature as a theme of art.
• The beauty of nature and romanticism.
• Concept of beauty in philosophy.
• Compare concepts of beauty in different cultures.
• Concept of beauty and fashion history.
• What is the aesthetic value of an object?
• How can beauty change and save the world?
• What is the ideal beauty?
• Explain the relationship between art and beauty.
• Can science be beautiful?
• What makes a person beautiful?
• The cult of beauty in ancient Greece.
• Rejection of beauty in postmodernism.
• Is beauty a good gift of God?
• Umberto Eco on the western idea of beauty.

The beauty of nature essay sample

The world around us is so beautiful that sometimes we can hardly believe it exists. The beauty of nature has always attracted people and inspired them to create amazing works of art and literature. It has a great impact on our senses, and we start feeling awe, wonder or amazement. The sight of flowers, rainbows, and butterflies fills human hearts with joy and a short walk amidst nature calms their minds. …Why is nature so beautiful? Speaking about people, we can classify them between beautiful and ugly. But we can’t say this about nature. You are unlikely to find an example in the natural world which we could call ugly. Everything is perfect – the shapes, the colors, the composition. It’s just a magic that nature never makes aesthetic mistakes and reveals its beauty in all places and at all times. Maybe we are psychologically programmed to consider natural things to be beautiful. We think that all aspects of nature are beautiful because they are alive. We see development and growth in all living things, and we consider them beautiful, comparing that movement with the static state of man-made things. Besides, maybe we experience the world around us as beautiful because we view it as an object of intellect and admire its rational structure. Nature has intrinsic value based on its intelligible structure. It’s an integral part of our lives, and it needs to be appreciated.

On balance…

We have discussed specifics of the “what is true beauty essay” and the effective writing strategies you should use to approach this type of academic paper. Now it’s time to practice writing.

You should write whenever you have a chance because practice makes perfect. If you feel you need more information about writing essays, check other articles on our website with useful tips and tricks.

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Beauty definition essay

Beauty is based on what the viewer feels on a conscious and base-instinct level. Most of what we consider to be beautiful is based on our genetics and our environment. This essay defines beauty and its influences when it comes to sexual attraction between humans. This essay focuses on beauty in human terms and takes no account of how this may work in the rest of the animal kingdom.

Beauty is genetic

A person becomes beautiful if they win the genetic lottery and grow to be viewed as sexually attractive to other humans. How you grow and develop does depend on your genetics, otherwise identical twins would not grow to look the same.

How we view beauty is also based in genetics. Humans are given instincts in order to further their race, and one of those instincts is a lust for sex. This is driven by sexual attraction. How attractive a person is will be (on some level) based on your sexual drive and base instincts.

Base instincts and survival

Beauty is often determined by your own base instincts and the survival of your offspring. A person that is sickly is not attractive because your base instincts tell you to avoid sick partners because they make for less productive parents. Pink and red lips in men and women suggests good health, as do red cheeks, white eyes and good hair–all of which are therefore attractive qualities in a potential sexual partner.

A strong and large body on a man is sexually attractive because those are traits that parents want in their kids (on a base instinct/biological level anyway), in the same way that large breasts and wide hips are a sign of good health and a potentially better parent; i.e. a parent that is the most likely to have a child survive to adulthood.

Even is better

How even and balanced a face is, is also a sign of good health and is therefore more attractive. If a face is the same on one side as it is the other, then people tend to be viewed as more attractive. Tests were done showing two pictures, one with a person with an unaltered face, and one that was made from a face with one half mirrored on the other side (competently done so that people couldn’t tell). Most found the mirrored version to be the most attractive because both sides of the face were more even.

What is available?

Due to our base instincts, it is again possible to find beauty in what is there. The Eskimo people at the North Pole are possibly the most unattractive race on the planet, but because they all grow up around each other with few outside influences, they find some members of their race to be incredibly attractive and some to be less attractive.

Beauty is a matter of opinion, and does not take attractiveness into account because people are often attracted to personality too. A lot of what we consider to be beautiful is based in genetics and in our base instincts. It also has a lot to do with how well each person may raise a child to survive to adulthood, and how even a face is. There is also an element of finding what is available to be beautiful.

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Essay About the Beauty of Nature: 4 Examples and 9 Prompts

Read this article for essay examples and prompts to use so you can start writing essay about the beauty of nature.

Nature is complex and beautiful. Our ecosystem covers every aspect of Mother Earth, including the evolution of the earth & life, the various cycles, all the living things, and more. Collectively, they create something so beautiful and perfect that it can be hard to believe it exists. 

The beauty and power of nature can be pretty overwhelming. Whenever you want to feel these emotions, reading or writing essays about the beauty of nature can help you grasp those ideas. 

Below are examples of essays on nature and its beauty and prompts to help you get started on your next essay.

1. Essay on Beauty of Nature for Children and Students on Study Mentor

2. descriptive essay on beauty of nature on performdigi, 3. essay on beauties of nature by gk scientist, 4. descriptive essay on mother nature by neetu singh, 1. activities that appreciate nature, 2. the beauty of nature in renaissance art, 3. mindful methods of appreciating the beauty of nature, 4. literature pieces that define the beauty of nature well, 5. video games that captured the beauty of nature, 6. beautiful nature photo ideas and tips you can do with a phone, 7. difference between nature and science, 8. philosophical understanding of nature, 9. biomimicry: nature-inspired engineering.

“Each and everything in nature, including living or non-living organisms, play an important role in maintaining the balance to create a viable environment for all of us, which is called ecological balance. We need to make sure that the ecological balance should be maintained at all times to avoid a catastrophic situation in the future.”

The first essay discusses nature’s significance, the natural resources, and how to conserve them. It has an educational tone, encouraging the reader to care for nature and protect its beauty. The second essay focuses on the non-harmful ways of enjoying nature and protecting it from modern daily processes. You might also like these authors like Wendell Berry .

“Nature has many faces. They are everywhere. The human eye is always in contact with good things.”

This descriptive essay about the beauty of nature discusses the immortal, infinite, and eternal beauty of nature and nature as a reflection of the art of Allah. It covers the beauty of everything found in nature, including the changing seasons, birds, beasts, fish, reptiles, humans, the environment, and more.

“To enjoy these beauties of nature, one has to live in nature’s company. A countryman enjoys nature well. A town dweller cannot enjoy the beauties of nature.”

This essay on nature talks about nature and personifies it as a woman by using the pronouns she and her. The essay considers the various elements in nature, seasons, and unique environments. It also provides some wisdom to encourage the reader to care for nature.You might also be interested in these articles about the beauty of nature .

“As nature is the main life force of all living beings on earth. It is our duty to preserve and protect nature and all its creations alike. We must also love her in return as she loves us.”

In this essay, nature is God’s most tremendous boon to humanity. Thus, we must protect it from corruption, pollution, and other artificial and harmful manufactured things. The essay also gave examples of environmental problems that have impacted nature significantly. The end of the essay states that we must stand, preserve, and protect nature.

9 Prompts for Writing an Essay About the Beauty of Nature

Writing an essay about the beauty of nature can feel repetitive and overdone. You can avoid repeating the usual themes or ideas you saw above. Instead, use the essay prompts on nature below.

Here’s a tip: If writing an essay sounds like a lot of work, simplify it. Write a simple 5 paragraph essay instead.

Do you want other people to enjoy and appreciate nature? With this essay, you can list the various methods of appreciating nature. The activities can be simple such as planting a tree, hugging a tree, and watching sunsets.

For help with this topic, read this guide explaining what persuasive writing is all about.

Renaissance art is rich with meanings and symbolism portrayed through nature. For example, although flowers universally stand for beauty, different flower types can have different meanings. Dark clouds and streaks of lightning in the skies can portray dark moods or omens. Many renaissance male artists saw nature as a mother, mistress, or bride. If you like interpreting renaissance art, you’ll enjoy this essay topic.

Mindfulness and nature share a very positive relationship. Being in nature can make you more mindful. Being mindful while in nature enhances your connectedness to it. This essay focuses on mindfulness in nature.

 Consider your connection to it, be aware of your surroundings, and actively appreciate its various parts. Connecting to nature will open you to change, the natural cycle of life and death, and more.

Literature is more flexible than visual art because it taps the imagination through ideas and concepts rather than images. For example, various poets, writers, and playwrights have likened the beauty of nature to love, characters, powerful forces, and intense emotions. 

Avid literature readers will enjoy writing about the beauty of nature through their favorite authors, themes, and stories.

No matter what their genre, more video games today feature realistic graphics. One of the best ways to show off these high-tech graphics is by showing nature’s beauty in a scene or environment. 

Some examples of the top video games that have captured the beauty of nature include Ghost of Tsushima, Red Dead Redemption II, and The Last of Us: Part Two. Write about how the beauty of nature can be captured in a video game and the methods used to create vivid digital worlds.

Are you an enthusiast of nature photography and amateur photography? Bring these two things together by writing an essay about taking nature photos with a phone. Write what you learned about taking nature photos. 

You can also provide sample nature photos you or others took with a smartphone. Remember, nature photography can cover many subjects, like animals, plants, landscapes, etc.

Have you ever stopped to think about the difference between nature and science? Science has many methodical and measurable aspects and is as young as humanity. The opposite is true for nature because it has existed far longer than humans have. Yet, we can use science to study nature. 

When you pick this essay idea, discuss the loose ideas mentioned above in more detail. Researching and reading about nature vs. science can also help. Discuss this in your next essay for an inspiring and intriguing essay topic.

Philosopher students will enjoy writing an essay about the beauty of nature. You can argue that nature does not exist because it is not measurable. It doesn’t exist outside of any solid examples we can give, like the environment, animals, weather, and plants. 

You write about the philosophical aspects of nature and use key research to back up your ideas and arguments made in the essay. Look for scientific research papers, books by philosophers, and opinion essays to create this essay.

Biomimicry is a sustainable solution to human challenges. It imitates the designs found in nature’s time-tested strategies and patterns and incorporates them into technology. 

This is a fascinating essay topic that can inspire your next written piece. Conduct research into biomimicry, and let the reader know your thoughts and opinions on this subject.

 Do you need more inspiration? Read these 13 essays about nature .

Maria Caballero is a freelance writer who has been writing since high school. She believes that to be a writer doesn't only refer to excellent syntax and semantics but also knowing how to weave words together to communicate to any reader effectively.

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Friday essay: in defence of beauty in art

Senior Lecturer, Art History and Visual Culture, Australian National University

Disclosure statement

Robert Wellington receives funding from Australian Research Council. Material in this article was first presented as the Australian National University 2017 Last Lecture.

Australian National University provides funding as a member of The Conversation AU.

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Art critics and historians have a difficult time dealing with beauty. We are trained from early on that the analysis of a work of art relies on proof, those things that we can point to as evidence. The problem with beauty is that it’s almost impossible to describe. To describe the beauty of an object is like trying to explain why something’s funny — when it’s put into words, the moment is lost.

Works of art need not be beautiful for us to consider them important. We need only think of Marcel Duchamp’s “readymade” urinal that he flipped on its side, signed with a false name, and submitted to the exhibition of the newly founded Society of Independent Artists in New York in 1917. We’d have a hard time considering this object beautiful, but it is widely accepted to be one of most important works of Western art from the last century.

To call something beautiful is not a critical assertion, so it’s deemed of little value to an argument that attempts to understand the morals, politics, and ideals of human cultures past and present. To call something beautiful is not the same as calling it an important work of art. As a philosopher might say, beauty is not a necessary condition of the art object.

And yet, it is often the beauty we perceive in works of art from the past or from another culture that makes them so compelling. When we recognise the beauty of an object made or selected by another person we understand that maker/selector as a feeling subject who shared with us an ineffable aesthetic experience. When we find something beautiful we become aware of our mutual humanity.

Take, for example, the extraordinary painting Yam awely by Emily Kam Kngwarry in our national collection. Like so many Indigenous Australians, Kngwarry has evoked her deep spiritual and cultural connection to the lands that we share through some of the most intensely beautiful objects made by human hands.

In her work we can trace the lines of the brush, the wet-on-wet blend of colours intuitively selected, the place of the artist’s body as she moved about the canvas to complete her design. We can uncover her choices—the mix of predetermination and instinct of a maker in the flow of creation.

It is not our cultural differences that strike me when I look at this painting. I know that a complex set of ideas, stories, and experiences have informed its maker. But what captures me is beyond reason. It cannot be put into words. My felt response to this work does not answer questions of particular cultures or histories. It is more universal than that. I am aware of a beautiful object offered up by its maker, who surely felt the beauty of her creation just as I do.

Let me be clear. I am not saying that works of art ought to be beautiful. What I want to defend is our felt experience of beauty as way of knowing and navigating the world around us.

The aesthete as radical

The aesthete — a much maligned figure of late-19th and early-20th century provides a fascinating insight on this topic. Aesthetes have had a bad rap. To call someone an aesthete is almost an insult. It suggests that they are frivolous, vain, privileged, and affected. But I would like to reposition aesthetes as radical, transgressive figures, who challenged the very foundations of the conservative culture in which they lived, though an all-consuming love of beautiful things.

Oscar Wilde was, perhaps, the consummate Aesthete - famed as much for his wit as for his foppish dress and his love of peacock feathers, sun flowers and objets d’art. His often-quoted comment “I find it harder and harder every day to live up to my blue china” has been noted as a perfect summary of the aesthete’s vacuous nature.

For Wilde and his followers, the work of art — whether it be a poem, a book, a play, a piece of music, a painting, a dinner plate, or a carpet — should only be judged on the grounds of beauty. They considered it an utterly vulgar idea that art should serve any other purpose.

Over time, the term “aesthete” began to take on new meanings as a euphemism for the effete Oxford intellectual. Men like Wilde were an open threat to acceptable gender norms—the pursuit of beauty, both in the adoration of beautiful things, and in the pursuit of personal appearances, was deemed unmanly. It had long been held that men and women approached the world differently. Men were rational and intellectual; women emotional and irrational.

These unfortunate stereotypes are very familiar to us, and they play both ways. When a woman is confident and intellectual she is sometimes deemed unfeminine. When she is emotional and empathic, she is at risk of being called hysterical. Likewise, a man who works in the beauty industry — a make-up artist, fashion designer, hairdresser, or interior designer — might be mocked for being effete and superficial. We only need to look to the tasteless comments made about Prime Minister Julia Gillard and her partner Tim Mathieson to see evidence of that today.

By the 1880s, many caricatures were published of a flamboyant Wilde as a cultivated aesthete. One cartoon from the Washington Post lampooned the aesthete with a reference to Charles Darwin’s controversial theory of evolution. How far is the aesthete from the ape, it asked. Here the pun relies on a comparison made between the irrational ape — Darwin’s original human — and Wilde the frivolous aesthete.

The aesthete was a dangerous combination of male privilege, class privilege, and female sensibility. The queerness of aesthetes like Wilde was dangerously transgressive, and the pursuit of beauty provided a zone in which to challenge the heteronormative foundations of conservative society, just as Darwin’s radical theories had challenged Christian beliefs of the origins of humankind.

Wilde’s legacy was continued by a new generation of young aristocrats at a time of cultural crises between the two World Wars. The Bright Young Things, as they were called, were the last bloom of a dying plant — the last generation of British aristocrats to lead a life of unfettered leisure before so many were cut down in their prime by the war that permanently altered the economic structure of Britain.

Stephen Tennant was the brightest of the Bright Young Things. He was the youngest son of a Scottish peer, a delicate and sickly child whose recurrent bouts of lung disease lent him a thin, delicate, consumptive and romantic appearance.

Stephen was immortalised as the character of Lord Sebastian Flyte in Evelyn Waugh’s masterpiece, Brideshead Revisited. Waugh’s character of the frivolous Oxford Aesthete who carries around his teddy bear, Aloysius, and dotes on his Nanny, borrows these characteristics from Stephen — who kept a plush monkey as a constant companion right up until his death.

Waugh’s book is a powerful meditation on art, beauty and faith. The narrator, Charles Ryder, is thought to have been loosely based on Tennant’s close friend, the painter/illustrator Rex Whistler, the aesthete-artist who tragically died on his first day of engagement in the Second World War.

Through the character of Charles, Waugh grapples with the dilemma of beauty vs erudition. Visiting Brideshead, the magnificent country estate of Sebastian’s family, Charles is keen to learn its history and to train his eye. He asks his host, “Is the dome by Inigo Jones, too? It looks later.” Sebastian replies: “Oh, Charles, don’t be such a tourist. What does it matter when it was built, if it’s pretty?” Sebastian gives the aesthete’s response, that a work of art or architecture should be judged on aesthetic merit alone.

I’m not suggesting that we should all drop what we’re doing and quit our jobs to pursue an uncompromising pursuit of beauty. But I do think we can learn something from the aesthete’s approach to life.

Aesthetes like Wilde and Tennant, cushioned by their privilege, transgressed the accepted norms of their gender to pursue a life not governed by reason but by feeling. This is a radical challenge to our logocentric society; a challenge to a world that often privileges a rational (masculine) perspective that fails to account for our deeply felt experience of the world around us.

How, then, to judge works of art?

How, then, should the art critic proceed today when beauty counts for so little in the judgement of works of art?

The unsettling times in which we live lead us to question the ethics of aesthetics. What happens when we find an object beautiful that was produced by a person or in a culture that we judge to be immoral or unjust?

I often encounter this problem with works of art produced for the French court in the 17th and 18th century – the period I study.

Last year, when I took a group through the exhibition Versailles: Treasures from the Palace at the National Gallery of Australia, one student was particularly repulsed by Sèvres porcelain made for members of the Court of French king Louis XV . For her, it was impossible to like those dishes and bowls, because she felt they represented the extraordinary inequity of Old Regime France – these exquisitely refined objects were produced at the expense of the suffering poor, she thought.

I suppose that might be true, but I can’t help it – I find this porcelain irresistibly beautiful.

The vibrant bleu-celeste glaze, the playful rhythm of ribbons and garlands of flowers, those delicate renderings painted by hand with the tiniest of brushes. It is the beauty of such objects that compels me to learn more about them.

When it was first made, Sèvres porcelain demonstrated the union of science and art. We are meant to marvel at the chemistry and artistry required to transform minerals, metal and clay into a sparkling profusion of decoration. This porcelain was the material embodiment of France as an advanced and flourishing nation.

You might well argue that the politics of 18th-century porcelain is bad. But our instinctual perception of beauty precedes the reasoned judgement of art.

The artists and makers at the Sèvres factory were responding to the human capacity to perceive beauty. These objects were designed to engage our aesthetic sensibilities.

Works of art don’t have to be beautiful, but we must acknowledge that aesthetic judgement plays a large part in the reception of art. Beauty might not be an objective quality in the work of art, nor is it a rational way for us to argue for the cultural importance of an object. It’s not something we can teach, and perhaps it’s not something you can learn.

But when it comes down to it, our ability to perceive beauty is often what makes a work of art compelling. It is a feeling that reveals a pure moment of humanity that we share with the maker, transcending time and place.

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6 What Makes Nature Beautiful?

Elizabeth Scarbrough

Introduction

As you have read in this volume, much of contemporary aesthetics focuses on the nature of art and artworks. The aesthetics of nature as a subdiscipline of analytic philosophical aesthetics gained prominence in the second half of the twentieth century. [1] Discussions about the aesthetics of nature are complicated by questions about the scope of the topic: Are we talking about natural objects? Natural environments? Whole ecosystems? What about human-created natural environments such as gardens, parks, and cityscapes? Exactly what counts as natural beauty?

In what follows I will present a brief overview of different theories of the beauty of nature. I will start by discussing two historical accounts that I believe have most impacted our current conception of the beauty in nature: the picturesque and the sublime. I will then turn to a discussion of contemporary accounts of the beauty of nature, dividing these accounts into conceptual accounts, non-conceptual accounts, and hybrid accounts of nature appreciation.

Historical Accounts of the beauty of nature

Anthropocentric accounts: the picturesque and landscape aesthetics.

The picturesque is an aesthetic category often applied to the aesthetic appreciation of nature. It was popularised toward the end of the eighteenth century in Britain. [2] At the core of the notion of the picturesque is the prospect of converting natural scenes into pictures. This “landscape aesthetic” assumes that one ought to employ a mode of aesthetic appreciation of the natural environment that is informed by the practice, and aesthetic criteria of, landscape painting. Eighteenth-century landscape painters used devices such as the “Claude-glass” to help “frame” the scene they wished to paint. These Claude-glasses became so popular in the eighteenth century that travelers and other flâneurs would use them without any intention to paint the vistas they saw. [3] While there were many disparate understandings of the picturesque during this time period, I will mention two seminal figures: Sir Uvedale Price (1747–1829) and Richard Payne Knight (1750–1824). [4] Price argues that the picturesque was an objective aesthetic quality that resided in the object (Ross 1998, 133). Price believes that the picturesque could be defined through its “roughness, sudden variation, irregularity, intricacy and variety,” and his list of picturesque objects included: water, trees, buildings, ruins, dogs, sheep, horses, birds of prey, women, music, and painting. In contrast, Knight thinks that the picturesque was a mode of association found within the viewer and thus any object could be picturesque. These associations, he believes, would only be available to those who had knowledge of landscape paintings:

This very relation to painting expressed by the word picturesque, is that which affords the whole pleasure derived from association; which can, therefore, only be felt by persons who have correspondent ideas to associate; that is, by persons in a certain degree conversant in that art. Such persons being in the habit of viewing, and receiving pleasure from fine pictures, will naturally feel pleasure in viewing those objects in nature, which have called forth those powers of imitation and embellishment. (Ross 1998, 155–156)

Thus, within the history of the picturesque we see differing ideas about the source of beauty: Is beauty subjective (residing in the perceiver’s mind) or is beauty an objective quality in objects? [5] Whether you believe beauty is subjective or objective, the picturesque is probably still the most popular (mis)conception of the beauty of nature. When we think of a beautiful scene of nature, our ideas are substantially informed by our past experiences with landscape paintings, and now landscape photography.

The sublime

The sublime is another theory of the aesthetic appreciation of nature. While the first reference to the sublime is in the first century CE (we see hints of its predecessor in Aristotle’s Poetics ), [6] the term really blossomed in eighteenth-century British philosophy. Anthony Ashley-Cooper (1671–1713), third Earl of Shaftesbury (now known simply as Shaftesbury) wrote about the sublime in The Moralist: A Philosophical Rhapsody . While viewing the Alps during his “Grand Tour” he wrote,

Here thoughtless Men, seized with the Newness of such Objects, become thoughtful, and willingly contemplate the incessant Changes of their Earth’s Surface. They see, as in one instant, the Revolutions of past Ages, the fleeting forms of Things, and the Decay even of their own Globe. … The wasted Mountains show them the World itself only as a humble Ruin, and make them think of its approaching Period. (Hussey [1927] 1983, 55–56). [7]

He praises the mountains as sublime, claiming that mountains are the highest order of scenery (Hussey [1927] 1983, 55). The sublime, for Shaftesbury, is not contrary to beauty, but superior to it.

The sublime is bigger, harder, and darker than the picturesque. Unlike the picturesque, whose beauty is aimed to charm, the sublime teaches us something. The two most influential theories of the sublime are those of Edmund Burke (1729–1797) and Immanuel Kant (1724–1804).

In his Introduction to Burke’s A Philosophical Enquiry into the Origin of our Ideas of the Sublime and Beautiful, Adam Phillips writes, “Beauty and Sublimity turn out to be the outlaws of rational enquiry. Both are coercive, irresistible, and a species of seduction. The sublime is a rape, Beauty is a lure” (Burke [1757] 2008, xxii). The sublime is dangerous, full of terror. Burke’s sublime can be found in both art and nature. [8] For Burke the sublime exists in degrees, the strongest of which invokes astonishment from the viewer, mingled with a degree of horror (53). Burke claims that the strongest forms of the sublime are usually found in the ideas of eternity and infinity (57). In weaker forms, the sublime’s effects include admiration, reverence and respect (53). Burke states,

Whatever leads to raise in man his own opinion, produces a sort of swelling and triumph, that is extremely grateful to the human mind. And this swelling is never more perceived, nor operates with more force, than when without danger we are conversant with terrible objects, the mind always claiming to itself some of the dignity and importance of the things which it contemplates. (46)

When we experience the sublime, we feel as if the human mind has triumphed in the face of terror. This accomplishment is pleasurable, and thus we receive pleasure from what at first started as an unpleasurable experience.

Burke’s influence on Kant’s theory of the sublime cannot be overstated. Like Burke, Kant recognised that in experiencing the sublime, something pleasurable resulted from an experience that could not be called beautiful. Like Burke’s, Kant’s conception of the sublime is tied to notions of awe and respect, and, like Burke’s, Kant’s sublime is found in the infinite. Kant took Burke’s nascent ideas and from them developed a full-fledged theory of the sublime. Unlike Burke, Kant believed that the experience of the sublime resides solely in the minds of people.

Kant distinguishes two different types of the sublime: the mathematical and the dynamical. The paradigmatic example of the mathematical sublime is that of infinity (again, similar to Burke). With the mathematical sublime,

the feeling of the sublime is thus a feeling of displeasure from the inadequacy of the imagination in the aesthetic estimation of magnitude for the estimation by means of reason, and a pleasure that is thereby aroused at the same time from the correspondence of this very judgment of the inadequacy of the greatest sensible faculty in comparison with ideas of reason, insofar as striving from them is never less a law for us. (Kant [1790] 2001, § 27, 5:247).

For Kant, the imagination is the faculty we use to bring perceptions into our mind before we subsume these “intuitions” under concepts. With the mathematical sublime, my mind is incapable of perceiving the magnitude of what I’m witnessing. When I look up at the starry night, my mind cannot comprehend the magnitude of space. While I can’t comprehend the magnitude, I am none the less pleased at my ability to grapple with it. In sum, what Kant is saying here is that we feel displeasure in the fact that we cannot fully comprehend infinity but feel pleasure in the fact that we at least have the ability to try.

Kant’s dynamical sublime involves the recognition of the possible destructive forces in nature, which could result in our death. This recognition, while initially unpleasurable, leads to pleasure since these forces in nature (e.g., storms, winds, earthquakes) “allow us to discover within ourselves a capacity for resistance of quite another kind, which gives us the courage to measure ourselves against the apparent all-powerfulness of nature” (Kant [1790] 2001, § 28, 5:261). The experience of the dynamical sublime, then, is an experience of the enormity of nature and our role within it. We feel puny against the forces of nature, but also realise our reason gives us standing.

Now that we have discussed two historical accounts of the aesthetic appreciation of nature, I turn to more contemporary accounts.

Contemporary Accounts: (a) cognitive, (b) non-cognitive, (c) hybrid

Contemporary accounts of the aesthetic appreciation of nature start to gain traction around the 1970s. [9] This is no accident as the environmental movement was in full swing. In what follows I will discuss the contemporary accounts of the aesthetic appreciation of nature in two major camps: the cognitive (or conceptual) camp and the non-cognitive (or non-conceptual) camp. Loosely speaking, cognitive theories are those that emphasise the centrality of knowledge in the appreciation of natural beauty. These theories come in many flavours, but many of them (e.g., the theories of Carlson, Rolston, and Eaton [10] ) focus on the use of scientific categories in nature appreciation. Allen Carlson’s Natural Environmental Model (NEM) is a paradigmatic example of a cognitivist theory of the aesthetics of natural environments. For Carlson, the key to appreciating nature aesthetically is to appreciate it through our scientific knowledge. Carlson’s NEM borrows Paul Ziff’s notion of aspection (Ziff 1966, 71). Aspection (seeing the object first this way, then that) provides guidelines or boundaries for our aesthetic experiences and judgments of certain art objects. Different artworks have different boundaries, which will yield different acts of aspection. For example, while many paintings can be viewed from one location, other works of art (e.g., sculpture, architecture) require you to walk through space. Thus, painting and sculpture require different acts of aspection.

Drawing upon the insights of Ziff (and others such as Kendall Walton, [11] ) Carlson argues that the proper aesthetic appreciation of nature involves acts of aspection through the lens (or category) of scientific knowledge. [12] Just as knowledge of the art’s kind (e.g., opera, painting, sculpture) informs our appreciation, scientific information about nature informs our aesthetic appreciation of it. Thus, to truly appreciate an ecosystem or an object in that system, one must have (some) scientific knowledge in order to employ the appropriate act of aspection. Importantly, one must not treat nature as one would treat art, turning a natural object into an art object, [13] or transforming an experience of an open field into an imagined landscape painting (as theories of the picturesque might). [14] Carlson acknowledges that nature is importantly unframed and as a consequence when we try to frame nature by turning a natural object (e.g., driftwood) into a free standing object, or when one tries to frame nature by experiencing it as if looking through a Claude-glass, one imposes a frame that should not be there. Carlson’s approach is labeled “cognitivist” because it emphasises the importance of cognition in aesthetically appreciating nature well .

Non-Cognitive

Non-cognitive theories are those that emphasise the subjective aesthetic experience of natural beauty and often focus on the role of the imagination. These include theories put forth by various philosophers, including Hepburn (2010), Berleant (1992), Carroll (2004), Godlovitch (1997), and Brady (1998). [15]

Emily Brady presents one such non-cognitivist model in her article “Imagination and the Aesthetic Appreciation of Nature.” Using Carlson’s NEM as a foil against her own account, she argues that basing the aesthetic appreciation of nature on scientific categories is flawed because it is “too constraining as a guide for appreciation of nature qua aesthetic object” (Brady 1998, 158). She provides four core criticisms of Carlson’s scientific approach. First, she asserts that Carlson’s account rests on a faulty analogy: just as aesthetic appreciation of art requires knowledge of art history and criticism to help place art in its correct category, we should use natural history (e.g., geology, biology, physics) to place nature in a correct category. In a (now) famous counterexample to the NEM, recounted by Brady, Noël Carroll raises the worrisome case of the waterfall (Carroll 2004, 95). Carroll asks: What scientific category must we fit a particular waterfall in order to appreciate it aesthetically? If the only category that we need is that of a waterfall, then the NEM need not rely on scientific knowledge at all, but just rely on “common sense.”

Further, Brady argues that even if we grant that scientific knowledge could enrich an aesthetic appreciation of nature, it does not seem essential to aesthetic appreciation. Ecological value, she argues, is—and ought to be—a distinct (while still overlapping) category of value. Perhaps most convincing of Brady’s objections is that the scientific approach is too constraining, since proper aesthetic appreciation of nature requires “freedom, flexibility, and creativity” (Brady 1998, 159). We should have the freedom to explore trains of thought not related to scientific categories. When looking at the weathered bark on a tree, I need not know how it was formed; rather I may make associations between the weathered tree bark and the beauty of a beloved older relative’s face—the ravines in both adding a beautiful texture to the surface. She believes that the aesthetic appreciation of nature ought to use perceptual and imaginative capacities, such as those exemplified in my tree bark/relative example. [16] Brady claims that the most desirable model of aesthetic appreciation of nature will: (a) be able to distinguish aesthetic value from other types of value, (b) provide a structure to make aesthetic judgments which are not merely subjective, and (c) solve the problem of how to guide the aesthetic appreciation of nature without reference to art models.

Criticisms of this “imaginative approach” focus on the possibility of an unfettered imagination producing absurd trains of aesthetic inquiry. For example, one might look at the ripple pattern reflecting on the water of a lake and imagine that the ripples look like the ridges of the potato chips you recently cut out of your diet. From here you begin a train of thought which leads you to worry about processed food, factory farming, and fad diets. This seems like an unproductive, and unaesthetic, train of thought. To combat this “unfettered imagination” worry, Brady gives us some guidelines to prevent self-indulgence and irrelevant trains of thought. She believes the Kantian notion of disinterestedness can help prevent the sort of train of thought I just rehearsed. [17] Further Brady gives us guidelines for what she calls “imagining well.” She believes “imagining well” should be thought of like an Aristotelian virtue: it is acquired only through practice and only becomes a virtue once it is a matter of habit. This is a non-conceptual model of aesthetic appreciation in that it does not rely on previous concepts of art or nature for deep aesthetic appreciation.

If imagining well is like an Aristotelian virtue, then there should be a developing capacity on the part of the aesthetic participant to know when to employ scientific categories and when not to. Surely, sometimes focusing on scientific categories can cut aesthetic pleasure off at the knees.

An example of this phenomenon can be seen in Mark Twain’s Life on the Mississippi :

The face of the water, in time, became a wonderful book–a book that was a dead language to the uneducated passenger, but which told its mind to me without reserve, delivering its most cherished secrets as clearly as if it uttered them with a voice.  . . . In truth, the passenger who could not read this book saw nothing but all manner of pretty pictures in it, painted by the sun and shaded by the clouds, whereas to the trained eye these were not pictures at all, but the grimmest and most dead-earnest of reading matter. . . . I had lost something which could never be restored to me while I lived. All the grace, beauty, the poetry had gone out of the majestic river. . . .The sun means that we are going to have wind to-morrow; that floating log means that the river is rising; that slanting mark on the water refers to a bluff reef which is going to kill somebody’s steamboat one of these nights. . . . No, the romance and the beauty were all gone from the river. (Twain [1883] 1984, 94–96)

This much-discussed example shows that knowledge sometimes precludes aesthetic appreciation. Turning to another example, as a flute player I am aware of passages that are particularly hard to play. One reason for their difficulty is the lack of a natural stopping place to take a quick breath. Whenever I hear another flute player perform one of such pieces, I am on the edge of my seat, anticipating when he or she will take a breath. The in-depth knowledge about the piece precludes my appreciating the overall sound of the music. Instead, I find myself focusing on the technical ability of the artists. According to Brady, I am not appropriately disinterested in this instance. If that’s the case, then almost any amount of expert knowledge (including scientific knowledge) could preclude aesthetic appreciation. Is there a happy middle ground?

Hybrid Accounts: Can We Marry Cognitive and Non-Cognitive accounts to get the best of both worlds?

Perhaps instead of aiming for a uniform experience, we should be aiming for experiences that are aesthetically meaningful and reward our attention and efforts. In other words, we should allow for the co-recognition of a variety of experiences rather than defending one account of meaning over another when it is possible to countenance them all. In his book Natural Beauty: A Theory of Aesthetics Beyond the Arts , Ronald Moore (2007) details a pluralist model of aesthetic appreciation. Moore argues that the appropriate way to aesthetically appreciate nature is syncretic: rather than using any one particular model, we should draw from multiple models. This syncretic way of appreciating nature re-integrates our appreciation of natural objects and artworks. Moore insists that we “approach the qualities of things we think worthy of admiration in nature through lenses we have developed for thinking of aesthetic qualities at large—not art, not literature, not music, not politics, not urban planning, not landscape design, but all of these and more” (2007, 216). If the goal of our aesthetic appreciation is to use those parts of our intelligent awareness that suit the object, then this model can include all modes of aesthetic appreciation.

But while such a model enables us to explore many modes of appreciation, it does not tell us what modes of appreciation are relevant to which objects. Some might see this as a weakness of the syncretic account, but one might also argue that the charm of the syncretic model is that it challenges us to come up with specific accounts of appreciation for different types of objects.

One might worry that different modes of appreciation might preclude one another. When Moore declares that syncretism is “the Unitarianism of aesthetics” (2007, 39), a precocious deist might ask if one can be both Jewish and Buddhist, both Jesuit and Bahá’í? In my view, some models are not only compatible, but also ampliative. For example, non-cognitive models of the appreciation of natural beauty that focus on “trains of ideas” or “associations,” may be informed by more cognitive models such as Carlson’s NEM. [18] Scientific information about an object of delectation can spur more interesting, and perhaps, more productive trains of thought. If we know that a particular flower blooms but once a year, that scientific information can be utilised to ground a fruitful aesthetic experience.

But some models might be incommensurable; it might be impossible to employ two models at the same time, to have two experiences of appreciation at the same time. In this scenario we might decide to alternate between two different modes of appreciation. Take, for example, the film critic. Film critics often watch movies twice: once to allow themselves to enjoy the film—to immerse themselves, and the second time to focus on technical aspects of the production with an eye toward their criticism. The “technical” mode and the “immersion” mode might very well be incompatible, but one might be able to switch off and on between the two. If this is the case, there is nothing stopping me from having one experience after the other as the appreciation unfolds throughout time. These multiple avenues for aesthetic pleasure favor a syncretic model, or pluralist model, of aesthetic appreciation. We must draw upon whatever models we have at our disposal, including conceptual as well as non-conceptual models, artistic as well as natural models, historical and contemporary models alike.

In this chapter we examined some of the historical underpinnings of our appreciation of nature, namely the British Picturesque and the sublime. We then discussed cognitive, non-cognitive, and hybrid accounts of the aesthetic appreciation of nature. What I hope to have shown is that there is no one-principle-fits-all solution for all aesthetic experiences of nature. An immersive experience river rafting will be different from birdwatching. Knowledge in some cases will add depth to our aesthetic experiences, while in other cases will impede our ability to appreciate. We should thus embrace a pluralistic model of aesthetic engagement, one that allows us to employ different models to different objects—or different models at different times in our life. The appropriate response to nature, for the sublime, is awe and humility. This might be instructive for me at a particular time in my life. At another time, the NEM might allow me to gain access to experiences of unscenic nature otherwise inaccessible through other models (such as the picturesque).

I would like to leave you with one final thought: we need not go to a National Park to engage with nature. We live in nature and are part of it. It is accessible to us in the trees that line our streets, the urban animals who forage for scraps in our trash bins, and in the sunsets we watch through our car windshield on our commute home. The beauty of nature surrounds us and is available to all—free of charge.

Alison, Archibald. 1790. Essays on the Nature and Principles of Taste . London: J.J.G and G. Robinson.

Berleant, Arnold. 1992. The Aesthetics of Environments . Philadelphia, PA: Temple University Press.

Brady, Emily. 1998. “Imagination and the Aesthetic Appreciation of Nature.” The Journal of Aesthetics and Art Criticism 56, no. 2 (Spring): 139–147. https://doi.org/10.2307/432252. Reprinted in Carlson and Berleant 2004.

Burke, Edmund. (1757) 2008. A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful . Edited by Adam Phillips. Oxford: Oxford University Press.

Carlson, Allen. 1979. “Appreciation and the Natural Environment.” The Journal of Aesthetics and Art Criticism 37, no. 3 (Spring): 267–275.

Carlson, Allen, and Arnold Berleant, eds. 2004. The Aesthetics of Natural Environments . Peterborough, ON: Broadview Press.

Carroll, Noël. 2004. “On Being Moved by Nature: Between Religion and Natural History.” In The Aesthetics of Natural Environments , edited by Allen Carlson and Arnold Berleant. Ontario, Canada: Broadview Press.

Dewey, John. (1934) 2005. Art as Experience . New York: Perigee Books.

Eaton, Marcia Mulder. 2004. “Fact and Fiction in the Aesthetic Appreciation of Nature.” In Carlson and Berleant, The Aesthetics of Natural Environments, 170–181.

Gilpin, William. (1768) 2010. “An Essay upon Prints, Containing Remarks upon the Principles of picturesque Beauty.” In Three Essays: On Picturesque Beauty; on Picturesque Travel; and on Sketching Landscape: To Which Is Added a Poem, on Landscape Painting. Farmington Hills, MI: Gale ECCO, Print Editions.

Godlovitch, Stan. 1997. “Carlson on Appreciation.” S. Godlovitch and A. Carlson Debate 55 (Winter): 53–57. https://doi.org/10.2307/431604 .

Hepburn, Ronald. 2010. “The Aesthetics of Sky and Space.” Environmental Values 19, no. 3: 273–288. https://doi.org/10.3197/096327110X519835 .

Hussey, Christopher. (1927) 1983. The Picturesque: Studies in a Point of View . London: F. Cass.

Kant, Immanuel. (1790) 2001. Critique of the Power of Judgment . Translated by Paul Guyer. Cambridge, UK: Cambridge University Press.

Marsh, George Perkins. (1865) 2018. Man and Nature: Or Physical Geography as Modified by Human Action . CreateSpace Independent Publishing Platform.

Moore, Ronald. 2007. Natural Beauty: A Theory of Aesthetics Beyond the Arts . Peterborough, ON: Broadview Press.

Muir, John. 1894. The Mountains of California . New York: Century Co.

Rolston III, Holmes. 2004. “The Aesthetic Experience of Forest.” In Carlson and Berleant, The Aesthetics of Natural Environments , 182–195.

Ross, Stephanie. 1998. What Gardens Mean . Chicago: University Of Chicago Press.

Shaftesbury, Earl of (Anthony Ashley Cooper). (1709) 2010. The Moralists, a Philosophical Rhapsody. Being a Recital of Certain Conversations upon Natural and Moral Subjects. Farmington Hills, MI: Gale ECCO, Print Editions.

Thoreau, Henry D. (1862) 2012. October, or Autumnal Tints . Illustrated by Lincoln Perry. New York: W. W. Norton & Company.

Twain, Mark. (1883) 1984. Life on the Mississippi . New York: Penguin.

Walton, Kendall L. 1970. “Categories of Art.” The Philosophical Review 79, no. 3 (July 1): 334–67. https://doi.org/10.2307/2183933 .

Ziff, Paul. 1966. Philosophical Turnings: Essays in Conceptual Appreciation . Ithaca, NY: Cornell University Press.

• Ronald Hepburn’s 1966 article, “Contemporary Aesthetics and the Neglect of Natural Beauty,” is a good place to start and a must-read for anyone interested in the topic. This essay, and many others I discuss in this chapter, can be found in Allen Carlson and Arnold Berleant’s edited volume, Aesthetics of the Natural Environment (Carlson and Berleant 2004). ↵
• The term seems to have first appeared in 1768, in an essay by Rev. William Gilpin (1724–1804) entitled, “An Essay Upon Prints,” where Gilpin defined the picturesque simply as “a term expressive of that peculiar kind of beauty which is agreeable in a picture” ([1768] 2010, xii). ↵
• Allen Carlson, whose Natural Environmental Model we will discuss in the next section, has noted that if we are to adhere to the landscape cult’s practice of viewing the environment as a landscape painting, we are essentially forced to see the natural environment as static and as a mere two-dimensional representation. This leads us to have an incomplete and shallow aesthetic engagement with the natural environment. ↵
• While I will discuss only Sir Uvedale Price and Richard Payne Knight, two other men would be relevant to a longer discussion about the picturesque: William Gilpin and Humphry Repton (1752–1818). ↵
• As we will see in the next section on the sublime, Kant’s theory of judgment places beauty in the minds of the spectator. ↵
• The first reference to the sublime is thought to be Longinus: Peri Hupsous/Hypsous. The sublime was said to inspire awe. Aristotle believed that horrific events (in tragic plays) call upon fear and pity, resulting in a catharsis in the spectator. Elements of this view can be found in many theories of the sublime. ↵
• See also Shaftesbury ([1709] 2010) ↵
• Burke believed that anything that contained one or more of the following attributes could be perceived as sublime: (1) Obscurity, (2) Power, (3), Privation (4), Vastness, (5) Infinity, (6) Succession, (7) Uniformity ([1757] 2008, 61–76). ↵
• Please note that I have skipped over the nineteenth century aesthetics of nature here. In G.W.F. Hegel’s (1770–1831) aesthetics, philosophy of art expressed “Absolute Spirit” and nature was relegated to a footnote. Only a handful of Romantic thinkers thought and wrote on the aesthetics of nature, and many of these were in the United States. For a good introduction read Henry David Thoreau's (1817–1862) “Autumnal Tints” (Thoreau [1862] 2012), George Perkins Marsh (1801–1882) ([1865] 2018), and the environmentalist John Muir's (1838–1914) “A View of the High Sierra” (Muir 1894). ↵
• An introduction to Carlson’s cognitive model for the aesthetic appreciation of nature can be found in his “Appreciation and the Natural Environment” (Carlson 1979). For an introduction to Holmes Rolston III’s cognitive model, please see his “The Aesthetic Experience of Forests” (Rolston III 2004). A good introduction to Marcia Muelder Eaton can be found in her “Fact and Fiction in the Aesthetic Appreciation of Nature” (Eaton 2004). ↵
• Carlson also draws upon Kendall Walton’s “Categories of Art” (1970) in which Walton argues that we need art historical information to make well-informed aesthetic judgments. For example, if I were to judge Jeff Koons’s “Balloon Swan” as a failure of minimalist sculpture, I wouldn’t be attending to the properties of “Balloon Swan” which makes it a successful piece of (non-minimalist) contemporary pop sculpture. In order to appreciate “Balloon Swan” appropriately, I must categorise it appropriately. ↵
• While Carlson gives priority to appreciation informed by scientific knowledge, he does acknowledge the role of common sense in our aesthetic appreciation of nature. ↵
• The “object model”—as Carlson calls it—asks the appreciator to take the object out of its natural environment and observe its formal properties such as symmetry, unity, etc. When we do this, we appreciate the natural object as an art object, thus only appreciating a limited set of aesthetic properties, namely those formal properties that we find in art. In rejecting this model, Carlson demands that our appreciation of a natural object requires us to place it in its natural context. For example, we should see the honeycomb as part of the bee life cycle and appreciate the purpose and role it plays in nature. ↵
• The “landscape model” asks us to aesthetically appreciate a natural landscape as we would appreciate the painting or picture of that natural landscape. We are asked to attend to the scenic qualities of the landscape, to appreciate its lines and form. Unlike a painting, which is already presented to us as a framed object, we should likewise frame the landscape. This model reinforces the subject/object distinction, by asking us to place ourselves outside or in opposition to the landscape that we are trying to appreciate. ↵
• Non-cognitive accounts may further be divided into imagination accounts (Brady) and immersion accounts (Berleant). While I focus here on imagination accounts, Berleant’s immersion account is instructive. Berleant argues that the appropriate way to appreciate nature is through engagement; this non-conceptual model (of engagement) correctly emphasises humanity’s continuity with the natural world and nature’s boundlessness where other models do not. ↵
• Brady details four different types of imagination: (i) exploratory, which is the imaginative search for unity in perception, (ii) projective, where we intentionally see something as something else, (iii) ampliative, which moves beyond mere imagination to draw upon other cognitive resources, and (iv) revelatory , where the ampliative imagination has led to the discovery of an aesthetic truth (Brady 1998, 163). ↵
• The First Moment in the Critique of the Power of Judgment tells us that judgments of taste (which are judgments about beauty) are “disinterested.” Kant details a few different ways in which these judgments are disinterested: we must not ask if the object is good (or good for something), we shouldn’t invoke sensations of the agreeable, and we shouldn’t care about the real existence of the object. Let’s take these three forms of interest in turn. First, when looking at something beautiful (let’s say a flower) I shouldn’t care if the flower is good for something (such as being good for medicinal purposes). I shouldn’t also care if the object is morally good. Second, when I make a judgment of beauty, I am not saying that the object is “agreeable” or pleasing to me. Going back to our flower example—Kant doesn’t want us to say something like, “this flower is agreeable to me since it is the kind my mother used to give me when I was sick.” Finally, we shouldn’t care whether or not the object is real. A mirage of a flower and an actual flower should hold the same judgment of beauty. In this sense we are disinterested in whether the object is real or imaginary. ↵
• Those who argue for “associative” models of aesthetic experience might include Archibald Alison (1790), who argues that objects spur “trains of ideas of emotions”; John Dewey’s discussion of “trains of ideas” ([1934] 2005); and Emily Brady on “Imagining Well” (1998). ↵

What Makes Nature Beautiful? Copyright © 2021 by Elizabeth Scarbrough is licensed under a Creative Commons Attribution 4.0 International License , except where otherwise noted.

3 Qualities That Really Make Us Beautiful

Looking in the right places for the love, connection, and happiness we seek..

Posted February 29, 2024 | Reviewed by Michelle Quirk

• What Is Body Image?
• Find a therapist to improve body image
• We often pursue beauty to be accepted and loved, but this may not deliver true happiness.
• Recognizing that beauty is an inside job, we can focus on what really makes us attractive.
• Feeling beautiful to ourselves is a key to happiness.

We love hearing that we’re beautiful. Much time, energy, and anxiety revolve around our efforts to appear beautiful to others. What drives this relentless desire?

Society conditions us to believe that being physically gorgeous is the key to being accepted, loved, and happy. Who doesn't want that? But our quest for beauty is often driven by an outdated operating system.

Many of us have been wounded by being shamed and humiliated for our looks. Growing up in Brooklyn, if you were on the heavy side, you’d be called “fatty.” My epithet was “skinny.” It was hard for anyone to get it just right.

The common defensive posture was quickly learned on the street: Attack others before they attack you. Body- shaming leaves us scrambling to avoid any further humiliation that damages our self-worth and dignity.

Marketing psychologists know how to exploit our lingering insecurities. They are adept at creating advertising to harness the power of our emotions to buy their products. It’s in the best interest of corporations to keep us off-balance and insecure about our looks—propelling us to spend money acquiring their products to remedy the “flaws” in our skin, hair, eyebrows, or whatever.

Don't get me wrong. I’m all in for looking and feeling our best. Dermatologists have ways to improve our appearance. Skin-care products help nurture our skin. And if you want to look good and feel good, don't neglect arming yourself with information to counter the food industry maestros that market foods with the right combination of fats, salt, and sweeteners to keep us "addicted," and adding extra pounds we don’t need ( obesity is a worldwide epidemic).

What I’m getting at is this: You want to feel and radiate beauty? Real beauty is an inside job . Here are four things to practice that may bring more joy and connectedness into your life. And they won't cost a penny.

We may become so preoccupied with our external appearance that we neglect our inner world. We get lost in our head—trying to appear clever, talented, funny, or interesting. When someone is speaking, we may rehearse our response rather than really listening.

People are smarter than we might think. They can sense when we’re not paying attention —when we’re more interested in sharing our thoughts and opinions than being interested in them . Extending genuine interest is an art. Take some slow, deep breaths; soften your belly; make eye contact with a gentle gaze; and ask questions that come from genuine curiosity about their world. You’ll get your turn to talk later.

Everyone wants to be heard. Be the person who becomes a skilled and caring listener, and you may be the one they contact when they want companionship. Creating a gentle flow between listening and speaking with someone you like can enhance your happiness .

Our presence is the greatest gift we can offer. It’s a beautiful, soulful thing. People will notice when we have the intention to be there for them. You don't have to try to look good or be somebody. Get out of your head, be present in your body, and you’re creating a climate for a beautiful connection. Satisfying human relationships bring the greatest happiness.

Be Kind and Caring

Many of us have grown up without the secure attachment with caregivers that would provide a foundation for healthy connections in our adult lives. To the extent that we grew up being shamed, criticized, judged, or analyzed, we tend to shut down. We keep ourselves protected, our hearts hidden. We deem it foolish to show vulnerability and expose our true feelings and wants.

Our antenna is attuned to any hint of being shamed or criticized. We’ve had enough of that. Extend a consistent kindness and caring, and you might find that people feel emotionally safer coming toward you.

If you notice things you don't like about someone—perhaps they said something that was hurtful or insensitive, don't focus on that. We all say foolish things. If it gets to the point where you don't feel safe with them, you can minimize your contact—or not see them again. I’m not suggesting you stay with someone who’s abusive or with whom you don't feel comfortable.

Look for the goodness in people, not their flaws. We can always find things we dislike about someone, especially if we’re looking for them. Do their imperfections remind you of your own? Be gentle with your own limitations and you might find that your window of tolerance for people’s flaws, as well as your own, increases.

Being human means being awkward sometimes. A person's attempts to reveal something about themselves, or be humorous, or share a story may rankle you without their intending to. An off-handed comment might fall flat. Perhaps it's often prudent to let it go and move on.

Arrogance is kryptonite to relationships. The wisest people don't wear their accomplishments. They don't try to impress because they feel secure in themselves. It takes emotional intelligence to prioritize being empathically attuned to others—really hearing their pain, anxiety, or joy, and offering some reflection back so they feel heard.

When you feel good about yourself and your life, you’ll feel beautiful to yourself and won't need to pump yourself up. The less you need to impress others, the more they’ll be impressed.

Outer beauty is a double-edged sword. If you’re endowed with it, you might not know if people are attracted to you or your looks.

The more we embody a relaxed, humble presence with others, extending kindness, caring, and acceptance, the deeper and more satisfying our relationships become. These are keys to a happy life.

© John Amodeo

John Amodeo, Ph.D., MFT , is a coach and has been a licensed marriage and family therapist for over 40 years.

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At any moment, someone’s aggravating behavior or our own bad luck can set us off on an emotional spiral that threatens to derail our entire day. Here’s how we can face our triggers with less reactivity so that we can get on with our lives.

• Emotional Intelligence
• Gaslighting
• Affective Forecasting
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40 Best Essays of All Time (Including Links & Writing Tips)

I wanted to improve my writing skills. I thought that reading the forty best essays of all time would bring me closer to my goal.

I had little money (buying forty collections of essays was out of the question) so I’ve found them online instead. I’ve hacked through piles of them, and finally, I’ve found the great ones. Now I want to share the whole list with you (with the addition of my notes about writing). Each item on the list has a direct link to the essay, so please click away and indulge yourself. Also, next to each essay, there’s an image of the book that contains the original work.

About this essay list:

Reading essays is like indulging in candy; once you start, it’s hard to stop. I sought out essays that were not only well-crafted but also impactful. These pieces genuinely shifted my perspective. Whether you’re diving in for enjoyment or to hone your writing, these essays promise to leave an imprint. It’s fascinating how an essay can resonate with you, and even if details fade, its essence remains. I haven’t ranked them in any way; they’re all stellar. Skim through, explore the summaries, and pick up some writing tips along the way. For more essay gems, consider “Best American Essays” by Joyce Carol Oates or “101 Essays That Will Change The Way You Think” curated by Brianna Wiest.

40 Best Essays of All Time (With Links And Writing Tips)

1. david sedaris – laugh, kookaburra.

A great family drama takes place against the backdrop of the Australian wilderness. And the Kookaburra laughs… This is one of the top essays of the lot. It’s a great mixture of family reminiscences, travel writing, and advice on what’s most important in life. You’ll also learn an awful lot about the curious culture of the Aussies.

Writing tips from the essay:

• Use analogies (you can make it funny or dramatic to achieve a better effect): “Don’t be afraid,” the waiter said, and he talked to the kookaburra in a soothing, respectful voice, the way you might to a child with a switchblade in his hand”.
• You can touch a few cognate stories in one piece of writing . Reveal the layers gradually. Intertwine them and arrange for a grand finale where everything is finally clear.
• Be on the side of the reader. Become their friend and tell the story naturally, like around the dinner table.
• Use short, punchy sentences. Tell only as much as is required to make your point vivid.
• Conjure sentences that create actual feelings: “I had on a sweater and a jacket, but they weren’t quite enough, and I shivered as we walked toward the body, and saw that it was a . . . what, exactly?”
• You may ask a few tough questions in a row to provoke interest and let the reader think.

2. Charles D’Ambrosio – Documents

Do you think your life punches you in the face all too often? After reading this essay, you will change your mind. Reading about loss and hardships often makes us sad at first, but then enables us to feel grateful for our lives . D’Ambrosio shares his documents (poems, letters) that had a major impact on his life, and brilliantly shows how not to let go of the past.

• The most powerful stories are about your family and the childhood moments that shaped your life.
• You don’t need to build up tension and pussyfoot around the crux of the matter. Instead, surprise the reader by telling it like it is: “The poem was an allegory about his desire to leave our family.” Or: “My father had three sons. I’m the eldest; Danny, the youngest, killed himself sixteen years ago”.
• You can use real documents and quotes from your family and friends. It makes it so much more personal and relatable.
• Don’t cringe before the long sentence if you know it’s a strong one.
• At the end of the essay, you may come back to the first theme to close the circuit.
• Using slightly poetic language is acceptable, as long as it improves the story.

3. E. B. White – Once more to the lake

What does it mean to be a father? Can you see your younger self, reflected in your child? This beautiful essay tells the story of the author, his son, and their traditional stay at a placid lake hidden within the forests of Maine. This place of nature is filled with sunshine and childhood memories. It also provides for one of the greatest meditations on nature and the passing of time.

• Use sophisticated language, but not at the expense of readability.
• Use vivid language to trigger the mirror neurons in the reader’s brain: “I took along my son, who had never had any fresh water up his nose and who had seen lily pads only from train windows”.
• It’s important to mention universal feelings that are rarely talked about (it helps to create a bond between two minds): “You remember one thing, and that suddenly reminds you of another thing. I guess I remembered clearest of all the early mornings when the lake was cool and motionless”.
• Animate the inanimate: “this constant and trustworthy body of water”.
• Mentioning tales of yore is a good way to add some mystery and timelessness to your piece.
• Using double, or even triple “and” in one sentence is fine. It can make the sentence sing.

4. Zadie Smith – Fail Better

Aspiring writers feel tremendous pressure to perform. The daily quota of words often turns out to be nothing more than gibberish. What then? Also, should the writer please the reader or should she be fully independent? What does it mean to be a writer, anyway? This essay is an attempt to answer these questions, but its contents are not only meant for scribblers. Within it, you’ll find some great notes about literary criticism, how we treat art , and the responsibility of the reader.

• A perfect novel ? There’s no such thing.
• The novel always reflects the inner world of the writer. That’s why we’re fascinated with writers.
• Writing is not simply about craftsmanship, but about taking your reader to the unknown lands. In the words of Christopher Hitchens: “Your ideal authors ought to pull you from the foundering of your previous existence, not smilingly guide you into a friendly and peaceable harbor.”
• Style comes from your unique personality and the perception of the world. It takes time to develop it.
• Never try to tell it all. “All” can never be put into language. Take a part of it and tell it the best you can.
• Avoid being cliché. Try to infuse new life into your writing .
• Writing is about your way of being. It’s your game. Paradoxically, if you try to please everyone, your writing will become less appealing. You’ll lose the interest of the readers. This rule doesn’t apply in the business world where you have to write for a specific person (a target audience).
• As a reader, you have responsibilities too. According to the critics, every thirty years, there’s just a handful of great novels. Maybe it’s true. But there’s also an element of personal connection between the reader and the writer. That’s why for one person a novel is a marvel, while for the other, nothing special at all. That’s why you have to search and find the author who will touch you.

5. Virginia Woolf – Death of the Moth

Amid an ordinary day, sitting in a room of her own, Virginia Woolf tells about the epic struggle for survival and the evanescence of life. This short essay is truly powerful. In the beginning, the atmosphere is happy. Life is in full force. And then, suddenly, it fades away. This sense of melancholy would mark the last years of Woolf’s life.

• The melody of language… A good sentence is like music: “Moths that fly by day are not properly to be called moths; they do not excite that pleasant sense of dark autumn nights and ivy-blossom which the commonest yellow- underwing asleep in the shadow of the curtain never fails to rouse in us”.
• You can show the grandest in the mundane (for example, the moth at your window and the drama of life and death).
• Using simple comparisons makes the style more lucid: “Being intent on other matters I watched these futile attempts for a time without thinking, unconsciously waiting for him to resume his flight, as one waits for a machine, that has stopped momentarily, to start again without considering the reason of its failure”.

6. Meghan Daum – My Misspent Youth

Many of us, at some point or another, dream about living in New York. Meghan Daum’s take on the subject differs slightly from what you might expect. There’s no glamour, no Broadway shows, and no fancy restaurants. Instead, there’s the sullen reality of living in one of the most expensive cities in the world. You’ll get all the juicy details about credit cards, overdue payments, and scrambling for survival. It’s a word of warning. But it’s also a great story about shattered fantasies of living in a big city. Word on the street is: “You ain’t promised mañana in the rotten manzana.”

• You can paint a picture of your former self. What did that person believe in? What kind of world did he or she live in?
• “The day that turned your life around” is a good theme you may use in a story. Memories of a special day are filled with emotions. Strong emotions often breed strong writing.
• Use cultural references and relevant slang to create a context for your story.
• You can tell all the details of the story, even if in some people’s eyes you’ll look like the dumbest motherfucker that ever lived. It adds to the originality.
• Say it in a new way: “In this mindset, the dollars spent, like the mechanics of a machine no one bothers to understand, become an abstraction, an intangible avenue toward self-expression, a mere vehicle of style”.
• You can mix your personal story with the zeitgeist or the ethos of the time.

7. Roger Ebert – Go Gentle Into That Good Night

Probably the greatest film critic of all time, Roger Ebert, tells us not to rage against the dying of the light. This essay is full of courage, erudition, and humanism. From it, we learn about what it means to be dying (Hitchens’ “Mortality” is another great work on that theme). But there’s so much more. It’s a great celebration of life too. It’s about not giving up, and sticking to your principles until the very end. It brings to mind the famous scene from Dead Poets Society where John Keating (Robin Williams) tells his students: “Carpe, carpe diem, seize the day boys, make your lives extraordinary”.

• Start with a powerful sentence: “I know it is coming, and I do not fear it, because I believe there is nothing on the other side of death to fear.”
• Use quotes to prove your point -”‘Ask someone how they feel about death’, he said, ‘and they’ll tell you everyone’s gonna die’. Ask them, ‘In the next 30 seconds?’ No, no, no, that’s not gonna happen”.
• Admit the basic truths about reality in a childlike way (especially after pondering quantum physics) – “I believe my wristwatch exists, and even when I am unconscious, it is ticking all the same. You have to start somewhere”.
• Let other thinkers prove your point. Use quotes and ideas from your favorite authors and friends.

8. George Orwell – Shooting an Elephant

Even after one reading, you’ll remember this one for years. The story, set in British Burma, is about shooting an elephant (it’s not for the squeamish). It’s also the most powerful denunciation of colonialism ever put into writing. Orwell, apparently a free representative of British rule, feels to be nothing more than a puppet succumbing to the whim of the mob.

• The first sentence is the most important one: “In Moulmein, in Lower Burma, I was hated by large numbers of people — the only time in my life that I have been important enough for this to happen to me”.
• You can use just the first paragraph to set the stage for the whole piece of prose.
• Use beautiful language that stirs the imagination: “I remember that it was a cloudy, stuffy morning at the beginning of the rains.” Or: “I watched him beating his bunch of grass against his knees, with that preoccupied grandmotherly air that elephants have.”
• If you’ve ever been to war, you will have a story to tell: “(Never tell me, by the way, that the dead look peaceful. Most of the corpses I have seen looked devilish.)”
• Use simple words, and admit the sad truth only you can perceive: “They did not like me, but with the magical rifle in my hands I was momentarily worth watching”.
• Share words of wisdom to add texture to the writing: “I perceived at this moment that when the white man turns tyrant it is his freedom that he destroys.”
• I highly recommend reading everything written by Orwell, especially if you’re looking for the best essay collections on Amazon or Goodreads.

9. George Orwell – A Hanging

It’s just another day in Burma – time to hang a man. Without much ado, Orwell recounts the grim reality of taking another person’s life. A man is taken from his cage and in a few minutes, he’s going to be hanged. The most horrible thing is the normality of it. It’s a powerful story about human nature. Also, there’s an extraordinary incident with the dog, but I won’t get ahead of myself.

• Create brilliant, yet short descriptions of characters: “He was a Hindu, a puny wisp of a man, with a shaven head and vague liquid eyes. He had a thick, sprouting mustache, absurdly too big for his body, rather like the mustache of a comic man on the films”.
• Understand and share the felt presence of a unique experience: “It is curious, but till that moment I had never realized what it means to destroy a healthy, conscious man”.
• Make your readers hear the sound that will stay with them forever: “And then when the noose was fixed, the prisoner began crying out on his god. It was a high, reiterated cry of “Ram! Ram! Ram! Ram!”
• Make the ending original by refusing the tendency to seek closure or summing it up.

10. Christopher Hitchens – Assassins of The Mind

In one of the greatest essays written in defense of free speech, Christopher Hitchens shares many examples of how modern media kneel to the explicit threats of violence posed by Islamic extremists. He recounts the story of his friend, Salman Rushdie, author of Satanic Verses who, for many years, had to watch over his shoulder because of the fatwa of Ayatollah Khomeini. With his usual wit, Hitchens shares various examples of people who died because of their opinions and of editors who refuse to publish anything related to Islam because of fear (and it was written long before the Charlie Hebdo massacre). After reading the essay, you realize that freedom of expression is one of the most precious things we have and that we have to fight for it. I highly recommend all essay collections penned by Hitchens, especially the ones written for Vanity Fair.

• Assume that the readers will know the cultural references. When they do, their self-esteem goes up – they are a part of an insider group.
• When proving your point, give a variety of real-life examples from eclectic sources. Leave no room for ambiguity or vagueness. Research and overall knowledge are essential here.
• Use italics to emphasize a specific word or phrase (here I use the underlining): “We live now in a climate where every publisher and editor and politician has to weigh in advance the possibility of violent Muslim reprisal. In consequence, several things have not happened.”
• Think about how to make it sound more original: “So there is now a hidden partner in our cultural and academic and publishing and the broadcasting world: a shadowy figure that has, uninvited, drawn up a chair to the table.”

11. Christopher Hitchens – The New Commandments

It’s high time to shatter the tablets and amend the biblical rules of conduct. Watch, as Christopher Hitchens slays one commandment after the other on moral, as well as historical grounds. For example, did you know that there are many versions of the divine law dictated by God to Moses which you can find in the Bible? Aren’t we thus empowered to write our version of a proper moral code? If you approach it with an open mind, this essay may change the way you think about the Bible and religion.

• Take the iconoclastic approach. Have a party on the hallowed soil.
• Use humor to undermine orthodox ideas (it seems to be the best way to deal with an established authority).
• Use sarcasm and irony when appropriate (or not): “Nobody is opposed to a day of rest. The international Communist movement got its start by proclaiming a strike for an eight-hour day on May 1, 1886, against Christian employers who used child labor seven days a week”.
• Defeat God on legal grounds: “Wise lawmakers know that it is a mistake to promulgate legislation that is impossible to obey”.
• Be ruthless in the logic of your argument. Provide evidence.

12. Phillip Lopate – Against Joie de Vivre

While reading this fantastic essay, this quote from Slavoj Žižek kept coming back to me: “I think that the only life of deep satisfaction is a life of eternal struggle, especially struggle with oneself. If you want to remain happy, just remain stupid. Authentic masters are never happy; happiness is a category of slaves”. I can bear the onus of happiness or joie de vivre for some time. But this force enables me to get free and wallow in the sweet feelings of melancholy and nostalgia. By reading this work of Lopate, you’ll enter into the world of an intelligent man who finds most social rituals a drag. It’s worth exploring.

• Go against the grain. Be flamboyant and controversial (if you can handle it).
• Treat the paragraph like a group of thoughts on one theme. Next paragraph, next theme.
• Use references to other artists to set the context and enrich the prose: “These sunny little canvases with their talented innocence, the third-generation spirit of Montmartre, bore testimony to a love of life so unbending as to leave an impression of rigid narrow-mindedness as extreme as any Savonarola. Their rejection of sorrow was total”.
• Capture the emotions in life that are universal, yet remain unspoken.
• Don’t be afraid to share your intimate experiences.

13. Philip Larkin – The Pleasure Principle

This piece comes from the Required Writing collection of personal essays. Larkin argues that reading in verse should be a source of intimate pleasure – not a medley of unintelligible thoughts that only the author can (or can’t?) decipher. It’s a sobering take on modern poetry and a great call to action for all those involved in it. Well worth a read.

• Write about complicated ideas (such as poetry) simply. You can change how people look at things if you express yourself enough.
• Go boldly. The reader wants a bold writer: “We seem to be producing a new kind of bad poetry, not the old kind that tries to move the reader and fails, but one that does not even try”.
• Play with words and sentence length. Create music: “It is time some of you playboys realized, says the judge, that reading a poem is hard work. Fourteen days in stir. Next case”.
• Persuade the reader to take action. Here, direct language is the most effective.

14. Sigmund Freud – Thoughts for the Times on War and Death

This essay reveals Freud’s disillusionment with the whole project of Western civilization. How the peaceful European countries could engage in a war that would eventually cost over 17 million lives? What stirs people to kill each other? Is it their nature, or are they puppets of imperial forces with agendas of their own? From the perspective of time, this work by Freud doesn’t seem to be fully accurate. Even so, it’s well worth your time.

• Commence with long words derived from Latin. Get grandiloquent, make your argument incontrovertible, and leave your audience discombobulated.
• Use unending sentences, so that the reader feels confused, yet impressed.
• Say it well: “In this way, he enjoyed the blue sea and the grey; the beauty of snow-covered mountains and green meadowlands; the magic of northern forests and the splendor of southern vegetation; the mood evoked by landscapes that recall great historical events, and the silence of untouched nature”.
• Human nature is a subject that never gets dry.

15. Zadie Smith – Some Notes on Attunement

“You are privy to a great becoming, but you recognize nothing” – Francis Dolarhyde. This one is about the elusiveness of change occurring within you. For Zadie, it was hard to attune to the vibes of Joni Mitchell – especially her Blue album. But eventually, she grew up to appreciate her genius, and all the other things changed as well. This top essay is all about the relationship between humans, and art. We shouldn’t like art because we’re supposed to. We should like it because it has an instantaneous, emotional effect on us. Although, according to Stansfield (Gary Oldman) in Léon, liking Beethoven is rather mandatory.

• Build an expectation of what’s coming: “The first time I heard her I didn’t hear her at all”.
• Don’t be afraid of repetition if it feels good.
• Psychedelic drugs let you appreciate things you never appreciated.
• Intertwine a personal journey with philosophical musings.
• Show rather than tell: “My friends pitied their eyes. The same look the faithful give you as you hand them back their “literature” and close the door in their faces”.
• Let the poets speak for you: “That time is past, / And all its aching joys are now no
• more, / And all its dizzy raptures”.
• By voicing your anxieties, you can heal the anxieties of the reader. In that way, you say: “I’m just like you. I’m your friend in this struggle”.
• Admit your flaws to make your persona more relatable.

16. Annie Dillard – Total Eclipse

My imagination was always stirred by the scene of the solar eclipse in Pharaoh, by Boleslaw Prus. I wondered about the shock of the disoriented crowd when they saw how their ruler could switch off the light. Getting immersed in this essay by Annie Dillard has a similar effect. It produces amazement and some kind of primeval fear. It’s not only the environment that changes; it’s your mind and the perception of the world. After the eclipse, nothing is going to be the same again.

• Yet again, the power of the first sentence draws you in: “It had been like dying, that sliding down the mountain pass”.
• Don’t miss the extraordinary scene. Then describe it: “Up in the sky, like a crater from some distant cataclysm, was a hollow ring”.
• Use colloquial language. Write as you talk. Short sentences often win.
• Contrast the numinous with the mundane to enthrall the reader.

17. Édouard Levé – When I Look at a Strawberry, I Think of a Tongue

This suicidally beautiful essay will teach you a lot about the appreciation of life and the struggle with mental illness. It’s a collection of personal, apparently unrelated thoughts that show us the rich interior of the author. You look at the real-time thoughts of another person, and then recognize the same patterns within yourself… It sounds like a confession of a person who’s about to take their life, and it’s striking in its originality.

• Use the stream-of-consciousness technique and put random thoughts on paper. Then, polish them: “I have attempted suicide once, I’ve been tempted four times to attempt it”.
• Place the treasure deep within the story: “When I look at a strawberry, I think of a tongue, when I lick one, of a kiss”.
• Don’t worry about what people might think. The more you expose, the more powerful the writing. Readers also take part in the great drama. They experience universal emotions that mostly stay inside.  You can translate them into writing.

18. Gloria E. Anzaldúa – How to Tame a Wild Tongue

Anzaldúa, who was born in south Texas, had to struggle to find her true identity. She was American, but her culture was grounded in Mexico. In this way, she and her people were not fully respected in either of the countries. This essay is an account of her journey of becoming the ambassador of the Chicano (Mexican-American) culture. It’s full of anecdotes, interesting references, and different shades of Spanish. It’s a window into a new cultural dimension that you’ve never experienced before.

• If your mother tongue is not English, but you write in English, use some of your unique homeland vocabulary.
• You come from a rich cultural heritage. You can share it with people who never heard about it, and are not even looking for it, but it is of immense value to them when they discover it.
• Never forget about your identity. It is precious. It is a part of who you are. Even if you migrate, try to preserve it. Use it to your best advantage and become the voice of other people in the same situation.
• Tell them what’s really on your mind: “So if you want to hurt me, talk badly about my language. Ethnic identity is twin skin to linguistic identity – I am my language”.

19. Kurt Vonnegut – Dispatch From A Man Without a Country

In terms of style, this essay is flawless. It’s simple, conversational, humorous, and yet, full of wisdom. And when Vonnegut becomes a teacher and draws an axis of “beginning – end”, and, “good fortune – bad fortune” to explain literature, it becomes outright hilarious. It’s hard to find an author with such a down-to-earth approach. He doesn’t need to get intellectual to prove a point. And the point could be summed up by the quote from Great Expectations – “On the Rampage, Pip, and off the Rampage, Pip – such is Life!”

• Start with a curious question: “Do you know what a twerp is?”
• Surprise your readers with uncanny analogies: “I am from a family of artists. Here I am, making a living in the arts. It has not been a rebellion. It’s as though I had taken over the family Esso station.”
• Use your natural language without too many special effects. In time, the style will crystalize.
• An amusing lesson in writing from Mr. Vonnegut: “Here is a lesson in creative writing. First rule: Do not use semicolons. They are transvestite hermaphrodites representing absolutely nothing. All they do is show you’ve been to college”.
• You can put actual images or vignettes between the paragraphs to illustrate something.

20. Mary Ruefle – On Fear

Most psychologists and gurus agree that fear is the greatest enemy of success or any creative activity. It’s programmed into our minds to keep us away from imaginary harm. Mary Ruefle takes on this basic human emotion with flair. She explores fear from so many angles (especially in the world of poetry-writing) that at the end of this personal essay, you will look at it, dissect it, untangle it, and hopefully be able to say “f**k you” the next time your brain is trying to stop you.

• Research your subject thoroughly. Ask people, have interviews, get expert opinions, and gather as much information as possible. Then scavenge through the fields of data, and pull out the golden bits that will let your prose shine.
• Use powerful quotes to add color to your story: “The poet who embarks on the creation of the poem (as I know by experience), begins with the aimless sensation of a hunter about to embark on a night hunt through the remotest of forests. Unaccountable dread stirs in his heart”. – Lorca.
• Writing advice from the essay: “One of the fears a young writer has is not being able to write as well as he or she wants to, the fear of not being able to sound like X or Y, a favorite author. But out of fear, hopefully, is born a young writer’s voice”.

21. Susan Sontag – Against Interpretation

In this highly intellectual essay, Sontag fights for art and its interpretation. It’s a great lesson, especially for critics and interpreters who endlessly chew on works that simply defy interpretation. Why don’t we just leave the art alone? I always hated it when at school they asked me: “What did the author have in mind when he did X or Y?” Iēsous Pantocrator! Hell if I know! I will judge it through my subjective experience!

• Leave the art alone: “Today is such a time, when the project of interpretation is reactionary, stifling. Like the fumes of the automobile and heavy industry which befoul the urban atmosphere, the effusion of interpretations of art today poisons our sensibilities”.
• When you have something really important to say, style matters less.
• There’s no use in creating a second meaning or inviting interpretation of our art. Just leave it be and let it speak for itself.

22. Nora Ephron – A Few Words About Breasts

This is a heartwarming, coming-of-age story about a young girl who waits in vain for her breasts to grow. It’s simply a humorous and pleasurable read. The size of breasts is a big deal for women. If you’re a man, you may peek into the mind of a woman and learn many interesting things. If you’re a woman, maybe you’ll be able to relate and at last, be at peace with your bosom.

• Touch an interesting subject and establish a strong connection with the readers (in that case, women with small breasts). Let your personality shine through the written piece. If you are lighthearted, show it.
• Use hyphens to create an impression of real talk: “My house was full of apples and peaches and milk and homemade chocolate chip cookies – which were nice, and good for you, but-not-right-before-dinner-or-you’ll-spoil-your-appetite.”
• Use present tense when you tell a story to add more life to it.
• Share the pronounced, memorable traits of characters: “A previous girlfriend named Solange, who was famous throughout Beverly Hills High School for having no pigment in her right eyebrow, had knitted them for him (angora dice)”.

23. Carl Sagan – Does Truth Matter – Science, Pseudoscience, and Civilization

Carl Sagan was one of the greatest proponents of skepticism, and an author of numerous books, including one of my all-time favorites – The Demon-Haunted World . He was also a renowned physicist and the host of the fantastic Cosmos: A Personal Voyage series, which inspired a whole generation to uncover the mysteries of the cosmos. He was also a dedicated weed smoker – clearly ahead of his time. The essay that you’re about to read is a crystallization of his views about true science, and why you should check the evidence before believing in UFOs or similar sorts of crap.

• Tell people the brutal truth they need to hear. Be the one who spells it out for them.
• Give a multitude of examples to prove your point. Giving hard facts helps to establish trust with the readers and show the veracity of your arguments.
• Recommend a good book that will change your reader’s minds – How We Know What Isn’t So: The Fallibility of Human Reason in Everyday Life

24. Paul Graham – How To Do What You Love

How To Do What You Love should be read by every college student and young adult. The Internet is flooded with a large number of articles and videos that are supposed to tell you what to do with your life. Most of them are worthless, but this one is different. It’s sincere, and there’s no hidden agenda behind it. There’s so much we take for granted – what we study, where we work, what we do in our free time… Surely we have another two hundred years to figure it out, right? Life’s too short to be so naïve. Please, read the essay and let it help you gain fulfillment from your work.

• Ask simple, yet thought-provoking questions (especially at the beginning of the paragraph) to engage the reader: “How much are you supposed to like what you do?”
• Let the readers question their basic assumptions: “Prestige is like a powerful magnet that warps even your beliefs about what you enjoy. It causes you to work not on what you like, but what you’d like to like”.
• If you’re writing for a younger audience, you can act as a mentor. It’s beneficial for younger people to read a few words of advice from a person with experience.

25. John Jeremiah Sullivan – Mister Lytle

A young, aspiring writer is about to become a nurse of a fading writer – Mister Lytle (Andrew Nelson Lytle), and there will be trouble. This essay by Sullivan is probably my favorite one from the whole list. The amount of beautiful sentences it contains is just overwhelming. But that’s just a part of its charm. It also takes you to the Old South which has an incredible atmosphere. It’s grim and tawny but you want to stay there for a while.

• Short, distinct sentences are often the most powerful ones: “He had a deathbed, in other words. He didn’t go suddenly”.
• Stay consistent with the mood of the story. When reading Mister Lytle you are immersed in that southern, forsaken, gloomy world, and it’s a pleasure.
• The spectacular language that captures it all: “His French was superb, but his accent in English was best—that extinct mid-Southern, land-grant pioneer speech, with its tinges of the abandoned Celtic urban Northeast (“boned” for burned) and its raw gentility”.
• This essay is just too good. You have to read it.

26. Joan Didion – On Self Respect

Normally, with that title, you would expect some straightforward advice about how to improve your character and get on with your goddamn life – but not from Joan Didion. From the very beginning, you can feel the depth of her thinking, and the unmistakable style of a true woman who’s been hurt. You can learn more from this essay than from whole books about self-improvement . It reminds me of the scene from True Detective, where Frank Semyon tells Ray Velcoro to “own it” after he realizes he killed the wrong man all these years ago. I guess we all have to “own it”, recognize our mistakes, and move forward sometimes.

• Share your moral advice: “Character — the willingness to accept responsibility for one’s own life — is the source from which self-respect springs”.
• It’s worth exploring the subject further from a different angle. It doesn’t matter how many people have already written on self-respect or self-reliance – you can still write passionately about it.
• Whatever happens, you must take responsibility for it. Brave the storms of discontent.

27. Susan Sontag – Notes on Camp

I’ve never read anything so thorough and lucid about an artistic current. After reading this essay, you will know what camp is. But not only that – you will learn about so many artists you’ve never heard of. You will follow their traces and go to places where you’ve never been before. You will vastly increase your appreciation of art. It’s interesting how something written as a list could be so amazing. All the listicles we usually see on the web simply cannot compare with it.

• Talking about artistic sensibilities is a tough job. When you read the essay, you will see how much research, thought and raw intellect came into it. But that’s one of the reasons why people still read it today, even though it was written in 1964.
• You can choose an unorthodox way of expression in the medium for which you produce. For example, Notes on Camp is a listicle – one of the most popular content formats on the web. But in the olden days, it was uncommon to see it in print form.
• Just think about what is camp: “And third among the great creative sensibilities is Camp: the sensibility of failed seriousness, of the theatricalization of experience. Camp refuses both the harmonies of traditional seriousness and the risks of fully identifying with extreme states of feeling”.

28. Ralph Waldo Emerson – Self-Reliance

That’s the oldest one from the lot. Written in 1841, it still inspires generations of people. It will let you understand what it means to be self-made. It contains some of the most memorable quotes of all time. I don’t know why, but this one especially touched me: “Every true man is a cause, a country, and an age; requires infinite spaces and numbers and time fully to accomplish his design, and posterity seems to follow his steps as a train of clients”. Now isn’t it purely individualistic, American thought? Emerson told me (and he will tell you) to do something amazing with my life. The language it contains is a bit archaic, but that just adds to the weight of the argument. You can consider it to be a meeting with a great philosopher who shaped the ethos of the modern United States.

• You can start with a powerful poem that will set the stage for your work.
• Be free in your creative flow. Do not wait for the approval of others: “What I must do is all that concerns me, not what the people think. This rule, equally arduous in actual and in intellectual life, may serve for the whole distinction between greatness and meanness”.
• Use rhetorical questions to strengthen your argument: “I hear a preacher announce for his text and topic the expediency of one of the institutions of his church. Do I not know beforehand that not possibly say a new and spontaneous word?”

29. David Foster Wallace – Consider The Lobster

When you want simple field notes about a food festival, you needn’t send there the formidable David Foster Wallace. He sees right through the hypocrisy and cruelty behind killing hundreds of thousands of innocent lobsters – by boiling them alive. This essay uncovers some of the worst traits of modern American people. There are no apologies or hedging one’s bets. There’s just plain truth that stabs you in the eye like a lobster claw. After reading this essay, you may reconsider the whole animal-eating business.

• When it’s important, say it plainly and stagger the reader: “[Lobsters] survive right up until they’re boiled. Most of us have been in supermarkets or restaurants that feature tanks of live lobster, from which you can pick out your supper while it watches you point”.
• In your writing, put exact quotes of the people you’ve been interviewing (including slang and grammatical errors). It makes it more vivid, and interesting.
• You can use humor in serious situations to make your story grotesque.
• Use captions to expound on interesting points of your essay.

30. David Foster Wallace – The Nature of the Fun

The famous novelist and author of the most powerful commencement speech ever done is going to tell you about the joys and sorrows of writing a work of fiction. It’s like taking care of a mutant child that constantly oozes smelly liquids. But you love that child and you want others to love it too. It’s a very humorous account of what it means to be an author. If you ever plan to write a novel, you should read that one. And the story about the Chinese farmer is just priceless.

• Base your point on a chimerical analogy. Here, the writer’s unfinished work is a “hideously damaged infant”.
• Even in expository writing, you may share an interesting story to keep things lively.
• Share your true emotions (even when you think they won’t interest anyone). Often, that’s exactly what will interest the reader.
• Read the whole essay for marvelous advice on writing fiction.

31. Margaret Atwood – Attitude

This is not an essay per se, but I included it on the list for the sake of variety. It was delivered as a commencement speech at The University of Toronto, and it’s about keeping the right attitude. Soon after leaving university, most graduates have to forget about safety, parties, and travel and start a new life – one filled with a painful routine that will last until they drop. Atwood says that you don’t have to accept that. You can choose how you react to everything that happens to you (and you don’t have to stay in that dead-end job for the rest of your days).

• At times, we are all too eager to persuade, but the strongest persuasion is not forceful. It’s subtle. It speaks to the heart. It affects you gradually.
• You may be tempted to talk about a subject by first stating what it is not, rather than what it is. Try to avoid that.
• Simple advice for writers (and life in general): “When faced with the inevitable, you always have a choice. You may not be able to alter reality, but you can alter your attitude towards it”.

32. Jo Ann Beard – The Fourth State of Matter

Read that one as soon as possible. It’s one of the most masterful and impactful essays you’ll ever read. It’s like a good horror – a slow build-up, and then your jaw drops to the ground. To summarize the story would be to spoil it, so I recommend that you just dig in and devour this essay in one sitting. It’s a perfect example of “show, don’t tell” writing, where the actions of characters are enough to create the right effect. No need for flowery adjectives here.

• The best story you will tell is going to come from your personal experience.
• Use mysteries that will nag the reader. For example, at the beginning of the essay, we learn about the “vanished husband” but there’s no explanation. We have to keep reading to get the answer.
• Explain it in simple terms: “You’ve got your solid, your liquid, your gas, and then your plasma”. Why complicate?

33. Terence McKenna – Tryptamine Hallucinogens and Consciousness

To me, Terence McKenna was one of the most interesting thinkers of the twentieth century. His many lectures (now available on YouTube) attracted millions of people who suspect that consciousness holds secrets yet to be unveiled. McKenna consumed psychedelic drugs for most of his life and it shows (in a positive way). Many people consider him a looney, and a hippie, but he was so much more than that. He dared to go into the abyss of his psyche and come back to tell the tale. He also wrote many books (the most famous being Food Of The Gods ), built a huge botanical garden in Hawaii , lived with shamans, and was a connoisseur of all things enigmatic and obscure. Take a look at this essay, and learn more about the explorations of the subconscious mind.

• Become the original thinker, but remember that it may require extraordinary measures: “I call myself an explorer rather than a scientist because the area that I’m looking at contains insufficient data to support even the dream of being a science”.
• Learn new words every day to make your thoughts lucid.
• Come up with the most outlandish ideas to push the envelope of what’s possible. Don’t take things for granted or become intellectually lazy. Question everything.

34. Eudora Welty – The Little Store

By reading this little-known essay, you will be transported into the world of the old American South. It’s a remembrance of trips to the little store in a little town. It’s warm and straightforward, and when you read it, you feel like a child once more. All these beautiful memories live inside of us. They lay somewhere deep in our minds, hidden from sight. The work by Eudora Welty is an attempt to uncover some of them and let you get reacquainted with some smells and tastes of the past.

• When you’re from the South, flaunt it. It’s still good old English but sometimes it sounds so foreign. I can hear the Southern accent too: “There were almost tangible smells – licorice recently sucked in a child’s cheek, dill-pickle brine that had leaked through a paper sack in a fresh trail across the wooden floor, ammonia-loaded ice that had been hoisted from wet Croker sacks and slammed into the icebox with its sweet butter at the door, and perhaps the smell of still-untrapped mice”.
• Yet again, never forget your roots.
• Childhood stories can be the most powerful ones. You can write about how they shaped you.

35. John McPhee – The Search for Marvin Gardens

The Search for Marvin Gardens contains many layers of meaning. It’s a story about a Monopoly championship, but also, it’s the author’s search for the lost streets visible on the board of the famous board game. It also presents a historical perspective on the rise and fall of civilizations, and on Atlantic City, which once was a lively place, and then, slowly declined, the streets filled with dirt and broken windows.

• There’s nothing like irony: “A sign- ‘Slow, Children at Play’- has been bent backward by an automobile”.
• Telling the story in apparently unrelated fragments is sometimes better than telling the whole thing in a logical order.
• Creativity is everything. The best writing may come just from connecting two ideas and mixing them to achieve a great effect. Shush! The muse is whispering.

36. Maxine Hong Kingston – No Name Woman

A dead body at the bottom of the well makes for a beautiful literary device. The first line of Orhan Pamuk’s novel My Name Is Red delivers it perfectly: “I am nothing but a corpse now, a body at the bottom of a well”. There’s something creepy about the idea of the well. Just think about the “It puts the lotion in the basket” scene from The Silence of the Lambs. In the first paragraph of Kingston’s essay, we learn about a suicide committed by uncommon means of jumping into the well. But this time it’s a real story. Who was this woman? Why did she do it? Read the essay.

• Mysterious death always gets attention. The macabre details are like daiquiris on a hot day – you savor them – you don’t let them spill.
• One sentence can speak volumes: “But the rare urge west had fixed upon our family, and so my aunt crossed boundaries not delineated in space”.
• It’s interesting to write about cultural differences – especially if you have the relevant experience. Something normal for us is unthinkable for others. Show this different world.
• The subject of sex is never boring.

37. Joan Didion – On Keeping A Notebook

Slouching Towards Bethlehem is one of the most famous collections of essays of all time. In it, you will find a curious piece called On Keeping A Notebook. It’s not only a meditation about keeping a journal. It’s also Didion’s reconciliation with her past self. After reading it, you will seriously reconsider your life’s choices and look at your life from a wider perspective.

• When you write things down in your journal, be more specific – unless you want to write a deep essay about it years later.
• Use the beauty of the language to relate to the past: “I have already lost touch with a couple of people I used to be; one of them, a seventeen-year-old, presents little threat, although it would be of some interest to me to know again what it feels like to sit on a river levee drinking vodka-and-orange-juice and listening to Les Paul and Mary Ford and their echoes sing ‘How High the Moon’ on the car radio”.
• Drop some brand names if you want to feel posh.

38. Joan Didion – Goodbye To All That

This one touched me because I also lived in New York City for a while. I don’t know why, but stories about life in NYC are so often full of charm and this eerie-melancholy-jazz feeling. They are powerful. They go like this: “There was a hard blizzard in NYC. As the sound of sirens faded, Tony descended into the dark world of hustlers and pimps.” That’s pulp literature but in the context of NYC, it always sounds cool. Anyway, this essay is amazing in too many ways. You just have to read it.

• Talk about New York City. They will read it.
• Talk about the human experience: “It did occur to me to call the desk and ask that the air conditioner be turned off, I never called, because I did not know how much to tip whoever might come—was anyone ever so young?”
• Look back at your life and reexamine it. Draw lessons from it.

39. George Orwell – Reflections on Gandhi

George Orwell could see things as they were. No exaggeration, no romanticism – just facts. He recognized totalitarianism and communism for what they were and shared his worries through books like 1984 and Animal Farm . He took the same sober approach when dealing with saints and sages. Today, we regard Gandhi as one of the greatest political leaders of the twentieth century – and rightfully so. But did you know that when asked about the Jews during World War II, Gandhi said that they should commit collective suicide and that it: “would have aroused the world and the people of Germany to Hitler’s violence.” He also recommended utter pacifism in 1942, during the Japanese invasion, even though he knew it would cost millions of lives. But overall he was a good guy. Read the essay and broaden your perspective on the Bapu of the Indian Nation.

• Share a philosophical thought that stops the reader for a moment: “No doubt alcohol, tobacco, and so forth are things that a saint must avoid, but sainthood is also a thing that human beings must avoid”.
• Be straightforward in your writing – no mannerisms, no attempts to create ‘style’, and no invocations of the numinous – unless you feel the mystical vibe.

40. George Orwell – Politics and the English Language

Let Mr. Orwell give you some writing tips. Written in 1946, this essay is still one of the most helpful documents on writing in English. Orwell was probably the first person who exposed the deliberate vagueness of political language. He was very serious about it and I admire his efforts to slay all unclear sentences (including ones written by distinguished professors). But it’s good to make it humorous too from time to time. My favorite examples of that would be the immortal Soft Language sketch by George Carlin or the “Romans Go Home” scene from Monty Python’s Life of Brian. Overall, it’s a great essay filled with examples from many written materials. It’s a must-read for any writer.

• Listen to the master: “This mixture of vagueness and sheer incompetence is the most marked characteristic of modern English prose.” Do something about it.
• This essay is all about writing better, so go to the source if you want the goodies.

Other Essays You May Find Interesting

The list that I’ve prepared is by no means complete. The literary world is full of exciting essays and you’ll never know which one is going to change your life. I’ve found reading essays very rewarding because sometimes, a single one means more than reading a whole book. It’s almost like wandering around and peeking into the minds of the greatest writers and thinkers that ever lived. To make this list more comprehensive, below I included more essays you may find interesting.

Oliver Sacks – On Libraries

One of the greatest contributors to the knowledge about the human mind, Oliver Sacks meditates on the value of libraries and his love of books.

Noam Chomsky – The Responsibility of Intellectuals

Chomsky did probably more than anyone else to define the role of the intelligentsia in the modern world . There is a war of ideas over there – good and bad – intellectuals are going to be those who ought to be fighting for the former.

Sam Harris – The Riddle of The Gun

Sam Harris, now a famous philosopher and neuroscientist, takes on the problem of gun control in the United States. His thoughts are clear of prejudice. After reading this, you’ll appreciate the value of logical discourse overheated, irrational debate that more often than not has real implications on policy.

Tim Ferriss – Some Practical Thoughts on Suicide

This piece was written as a blog post , but it’s worth your time. The author of the NYT bestseller The 4-Hour Workweek shares an emotional story about how he almost killed himself, and what can you do to save yourself or your friends from suicide.

Edward Said – Reflections on Exile

The life of Edward Said was a truly fascinating one. Born in Jerusalem, he lived between Palestine and Egypt and finally settled down in the United States, where he completed his most famous work – Orientalism. In this essay, he shares his thoughts about what it means to be in exile.

Richard Feynman – It’s as Simple as One, Two, Three…

Richard Feynman is one of the most interesting minds of the twentieth century. He was a brilliant physicist, but also an undeniably great communicator of science, an artist, and a traveler. By reading this essay, you can observe his thought process when he tries to figure out what affects our perception of time. It’s a truly fascinating read.

Rabindranath Tagore – The Religion of The Forest

I like to think about Tagore as my spiritual Friend. His poems are just marvelous. They are like some of the Persian verses that praise love, nature, and the unity of all things. By reading this short essay, you will learn a lot about Indian philosophy and its relation to its Western counterpart.

Richard Dawkins – Letter To His 10-Year-Old Daughter

Every father should be able to articulate his philosophy of life to his children. With this letter that’s similar to what you find in the Paris Review essays , the famed atheist and defender of reason, Richard Dawkins, does exactly that. It’s beautifully written and stresses the importance of looking at evidence when we’re trying to make sense of the world.

Albert Camus – The Minotaur (or, The Stop In Oran)

Each person requires a period of solitude – a period when one’s able to gather thoughts and make sense of life. There are many places where you may attempt to find quietude. Albert Camus tells about his favorite one.

Koty Neelis – 21 Incredible Life Lessons From Anthony Bourdain

I included it as the last one because it’s not really an essay, but I just had to put it somewhere. In this listicle, you’ll find the 21 most original thoughts of the high-profile cook, writer, and TV host, Anthony Bourdain. Some of them are shocking, others are funny, but they’re all worth checking out.

Lucius Annaeus Seneca – On the Shortness of Life

It’s similar to the Rubaiyat of Omar Khayyam because it praises life. Seneca shares some of his stoic philosophy and tells you not to waste your time on stupidities. Drink! – for once dead you shall never return.

Bertrand Russell – In Praise of Idleness

This old essay is a must-read for modern humans. We are so preoccupied with our work, our phones, and all the media input we drown in our business. Bertrand Russell tells you to chill out a bit – maybe it will do you some good.

James Baldwin – Stranger in the Village

It’s an essay on the author’s experiences as an African-American in a Swiss village, exploring race, identity, and alienation while highlighting the complexities of racial dynamics and the quest for belonging.

Bonus – More writing tips from two great books

The mission to improve my writing skills took me further than just going through the essays. I’ve come across some great books on writing too. I highly recommend you read them in their entirety. They’re written beautifully and contain lots of useful knowledge. Below you’ll find random (but useful) notes that I took from The Sense of Style and On Writing.

The Sense of Style – By Steven Pinker

• Style manuals are full of inconsistencies. Following their advice might not be the best idea. They might make your prose boring.
• Grammarians from all eras condemn students for not knowing grammar. But it just evolves. It cannot be rigid.
• “Nothing worth learning can be taught” – Oscar Wilde. It’s hard to learn to write from a manual – you have to read, write, and analyze.
• Good writing makes you imagine things and feel them for yourself – use word pictures.
• Don’t fear using voluptuous words.
• Phonesthetics – or how the words sound.
• Use parallel language (consistency of tense).
• Good writing finishes strong.
• Write to someone. Never write for no one in mind. Try to show people your view of the world.
• Don’t tell everything you are going to say in summary (signposting) – be logical, but be conversational.
• Don’t be pompous.
• Don’t use quotation marks where they don’t “belong”. Be confident about your style.
• Don’t hedge your claims (research first, and then tell it like it is).
• Avoid clichés and meta-concepts (concepts about concepts). Be more straightforward!
• Not prevention – but prevents or prevented – don’t use dead nouns.
• Be more vivid while using your mother tongue – don’t use passive where it’s not needed. Direct the reader’s gaze to something in the world.
• The curse of knowledge – the reader doesn’t know what you know – beware of that.
• Explain technical terms.
• Use examples when you explain a difficult term.
• If you ever say “I think I understand this” it probably means you don’t.
• It’s better to underestimate the lingo of your readers than to overestimate it.
• Functional fixedness – if we know some object (or idea) well, we tend to see it in terms of usage, not just as an object.
• Use concrete language instead of an abstraction.
• Show your work to people before you publish (get feedback!).
• Wait for a few days and then revise, revise, revise. Think about clarity and the sound of sentences. Then show it to someone. Then revise one more time. Then publish (if it’s to be serious work).
• Look at it from the perspective of other people.
• Omit needless words.
• Put the heaviest words at the end of the sentence.
• It’s good to use the passive, but only when appropriate.
• Check all text for cohesion. Make sure that the sentences flow gently.
• In expository work, go from general to more specific. But in journalism start from the big news and then give more details.
• Use the paragraph break to give the reader a moment to take a breath.
• Use the verb instead of a noun (make it more active) – not “cancellation”, but “canceled”. But after you introduce the action, you can refer to it with a noun.
• Avoid too many negations.
• If you write about why something is so, don’t spend too much time writing about why it is not.

On Writing Well – By William Zinsser

• Writing is a craft. You need to sit down every day and practice your craft.
• You should re-write and polish your prose a lot.
• Throw out all the clutter. Don’t keep it because you like it. Aim for readability.
• Look at the best examples of English literature . There’s hardly any needless garbage there.
• Use shorter expressions. Don’t add extra words that don’t bring any value to your work.
• Don’t use pompous language. Use simple language and say plainly what’s going on (“because” equals “because”).
• The media and politics are full of cluttered prose (because it helps them to cover up for their mistakes).
• You can’t add style to your work (and especially, don’t add fancy words to create an illusion of style). That will look fake. You need to develop a style.
• Write in the “I” mode. Write to a friend or just for yourself. Show your personality. There is a person behind the writing.
• Choose your words carefully. Use the dictionary to learn different shades of meaning.
• Remember about phonology. Make music with words .
• The lead is essential. Pull the reader in. Otherwise, your article is dead.
• You don’t have to make the final judgment on any topic. Just pick the right angle.
• Do your research. Not just obvious research, but a deep one.
• When it’s time to stop, stop. And finish strong. Think about the last sentence. Surprise them.
• Use quotations. Ask people. Get them talking.
• If you write about travel, it must be significant to the reader. Don’t bother with the obvious. Choose your words with special care. Avoid travel clichés at all costs. Don’t tell that the sand was white and there were rocks on the beach. Look for the right detail.
• If you want to learn how to write about art, travel, science, etc. – read the best examples available. Learn from the masters.
• Concentrate on one big idea (“Let’s not go peeing down both legs”).
• “The reader has to feel that the writer is feeling good.”
• One very helpful question: “What is the piece really about?” (Not just “What the piece is about?”)

Now immerse yourself in the world of essays

By reading the essays from the list above, you’ll become a better writer , a better reader, but also a better person. An essay is a special form of writing. It is the only literary form that I know of that is an absolute requirement for career or educational advancement. Nowadays, you can use an AI essay writer or an AI essay generator that will get the writing done for you, but if you have personal integrity and strong moral principles, avoid doing this at all costs. For me as a writer, the effect of these authors’ masterpieces is often deeply personal. You won’t be able to find the beautiful thoughts they contain in any other literary form. I hope you enjoy the read and that it will inspire you to do your writing. This list is only an attempt to share some of the best essays available online. Next up, you may want to check the list of magazines and websites that accept personal essays .

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Rafal Reyzer

Hey there, welcome to my blog! I'm a full-time entrepreneur building two companies, a digital marketer, and a content creator with 10+ years of experience. I started RafalReyzer.com to provide you with great tools and strategies you can use to become a proficient digital marketer and achieve freedom through online creativity. My site is a one-stop shop for digital marketers, and content enthusiasts who want to be independent, earn more money, and create beautiful things. Explore my journey here , and don't miss out on my AI Marketing Mastery online course.

Loving yourself is life's best dance move!

Beautifully Simply You

Beauty is Believing In Yourself and Knowing You Are Worth It

When you hear the word “beauty”, what do you immediately think of? Do you think of outward appearance? Do you think of a celebrity who you always thought was drop dead gorgeous? Or do you think about internal beauty?

Do you base your beauty off of what you see in the mirror or what you feel on the inside? 

Society has told us to base our beauty on our outward appearance. If we aren’t the perfect body type or if we don’t have the perfect skin, then we are told we are not beautiful, and we in turn struggle with self-confidence. When in reality, society again has lied to us because our beauty starts within us and radiates outwardly from within. If we feel beautiful inside, we are far more beautiful overall than if we only meet society’s standards of outward beauty. We have all met that person who we thought was absolutely stunning on the outside, only to find out they were a pretty rude and rotten person on the inside? Those encounters usually make us find that person a little or a lot less attractive. So does outward appearance even matter as much, if the beauty inside us dictates how people feel about us? It shouldn’t and it doesn’t matter as much, but we have been taught our entire lives that outward appearance does matter. But what would happen as a society if the dynamic switched and instead we immediately thought of beautiful people not because of how they looked, but because of who they were?

When you think of the word beauty, instead of immediately thinking about your outward appearance, think about what light and beauty you bring to this world simply by being you. Beauty is being exactly who you are. Beauty is believing in yourself and remembering that you are worth it. Beauty is being kind to others and also being kind to yourself. Beauty is being able to give and receive love. Beauty is accepting yourself for who you are and standing tall in that truth. Beauty is being your best self, unapologetically.

Today I challenge you to think of at least 3 things that make you beautiful. When you look in the mirror, look deeper than the surface. Recognize that you are amazing and beautiful on the inside and outside. You can certainly do things to make you feel more beautiful on the outside, you can color your hair or put on makeup, but make sure the focus doesn’t only remain on your outer beauty – don’t forget how much beauty you also have inside of you.

3 Things About Me That Make Me Beautiful:

• I am a strong woman who goes after her goals.
• I am a caring person and a great friend and I am there for those around me.
• I am a positive person, and I can use my positive mindset to fight the inevitable negative thoughts, which is so incredibly brave.

I am beautiful just by being me. You are beautiful simply by being you. It isn’t always easy to challenge society’s expectations and look inwards, but we are in this together. 

Beauty is deeper than what is on the outside. Beauty is believing in yourself every day and knowing that you are worthy of all things.

How beautiful is that?

Be Beautifully Simply You 

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3 thoughts on “ beauty is believing in yourself and knowing you are worth it ”.

Hi Ivy! Brenda here, I don’t know if you recall the conversation that we had, messaging about a week ago, about my friend Liz.  She is the friend that has MS and had a horrific childhood very abusive in foster homes Etc. I told you about how she is not open at all to new things to help improve her life and so I had decided I was not going to do anything but just be a good friend and listen and be there for her. But I guess my love for her and after speaking to you and realizing how much your video reminded me of her that I decided to do one last thing and that was to just simply send her a link to your video.  I really didn’t expect the response I got from her. She texted me saying OMG! Someone who finally gets me. She was so impressed and connected with you that she watched the other video and that she couldn’t wait to watch the second one and is really looking forward to following you. This was not the response I expected it was far better and just made me feel so good. So I want to thank you for all the wonderful things you’re doing to help people with mental illness like myself and people like Liz.  I know you mentioned about wanting to do this full-time and I definitely would agree that this is your calling. Looking forward to your next video!  With love,Brenda  Sent from Yahoo Mail on Android

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Hi Brenda! Yes, of course I remember you reaching out last week, so good to chat with you and I am so glad that your love for your friend made you try another approach, and I am so over the moon that she felt connected with me and my story! I am so happy for you and for your friend, Liz. This means so much to me as I think about my transition to full time speaking. I appreciate this so much xoxo

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Essay About Beauty: What Is Beautiful For You?

We hear this word very often in our life, but we even do not think, what does it mean. We used to think, that it is something, that everyone like and that is all. If we ask any person what is beauty for him, he can name a lot of things, but it will be very difficult to explain, why he considers that they are beautiful.

What Beauty For You mean ?

The definition of the word “beauty” is an aesthetically pleasing feature of an object or a person. The word “beauty” holds a distinctive positive meaning if applied to a person. It means that the character or the physical appearance of said individual is considered as beautiful in the speaker’s opinion. The definition of beauty is usually considered as subjective.

If we speak in general, when you see something and you are glad to see it, then we can say, that it is beautiful. There is no matter it it is the field with the flowers or the exotic bird, it is the beauty for us.

But the definition of the beauty is different for everyone, because everyone has his/her own point of view and all people are different, because of it they cannot like the same things. Also, it depends on the culture and on the level of the development of the person. For example, some men like blond women, but some of them just hate when the woman has blond hair. There can be a lot of discussions about personal point of view of every person and there will not be the winner. If your teacher asked you to write the beauty definition essay and you do not know where to start from, you can place the order on our site and we will write this essay for you. You can be sure, that you will get the high quality paper, because we have only professional writers with the great experience.

This example can be also connected with the clothes. For example, you like something in the shop and you think, that it is really beautiful and can be even your favorite one, but at the same time, your friend can say, that this thing is awful and she does not understand how you can even think to purchase it. It should not be like a shock, because it is just the personal statement and as all people are different, it is normal that they all think in the different way and have different point of view.

There are a lot of examples of the beauty which we can meet in our world. Even if we look through the history, we will see, that people liked to be the slaves of the beauty during many generations. But if there was one person, who showed the other point of view, the society did not accept him, but it was only the fact, that this person is individual and did not think like the other people.

The definition of the word “beauty” is an aesthetically pleasing feature of an object or a person. This word holds a distinctive positive meaning if applied to a person. It means that the character or the physical appearance of said individual is considered as attractive in the speaker’s opinion.

How to correctly define the meaning of beauty.

Everyone today can look up the word “beauty” in a dictionary and get to know its definition. But what about the concept itself? Why is it often said that beauty is in the eyes of the beholder? This article will help you understand why beauty is so ephemeral.

If you ask anyone about what they can consider as beautiful, you will get an uncountable number of answers. Sure, some of them would sound similar, but the fundamental reasoning behind them would hugely differ from each other. For example, the beauty standards for men and women underwent a significant change throughout the existence of humankind.

As they say – for each their own. Many kinds of material or spiritual events, objects, or even their aesthetic can be considered beautiful for different personal reasons, views, or opinions. Even if two people like the same thing, it is not always the case that they consider it as likable for the same reasons.

Every single person in the world is unique and has his or her own set of experiences, beliefs, or principles. Each human possesses a distinctive and intricate identity, which is impossible to classify by any means one can come up with.

The only thing you can truly figure out for sure is that every similarity between human personalities is only superficial.

Here we provided you with a short list of what may be distinguished as beautiful. This will help you understand the point that we are trying to make in this article.

• The external features of the human body. There is no need to explain how much consideration every person gives to this subject. The skin tone, hair color, or even the quantity of a body fat one can be thoroughly examined by a lot of people to decide if the person in question is beautiful or not.
• Any characteristic that can be applied to a physical object. Its shape, color, softness, hardness, or transparency can be measured and judged as pleasing to the senses or hideous and ugly.
• Such an intangible thing as sound can also be beautiful. If you hear a delicate and alluring melody, you would state that it is definitely more beautiful than the sound of nails on the chalkboard.
• The aesthetic of any kind is, without a doubt, belongs to the category of things that can be acknowledged as grand and wonderful.

This is just a small portion from a wide variety of instances where the idea of beauty can be implemented.

The inner beauty

What is the inner beauty.

A lot of people can even forget, that the important role plays not only beautiful body, but the beautiful soul too. It is impossible to have a lot of beautiful clothes, but at that time to forget, that all we are human. And it is impossible to say, that one person is better that the other one. It is not true. We all are different, and it is very good, because if we were the same, we would not try to develop ourselves in the best way and we would not want to change our life. If you wish to get the inner beauty essay, you can order it on our site and we will be glad to create the best essay with all detailed information you wish to know. Also, you will be really surprised because of our prices. You can just check our site and you will be able to see the examples of our essays on the different topics. We hope, that you will find the needed information there. Also, you can order the essay on any other theme on our site. It will be a pleasure for us to do it for you.

The main sides of the inner beauty

• When people are very kind to other people or animals
• They are ready for help other people
• These people are open to the whole world
• High IQ level
• You can see, that they are honest .

What can you get?

The beauty plays a very big role exactly for women. It is believed, that if the woman is beauty, she can have a good husband and the great job. If the girl would like to be a model, it is needed to be beautiful, because everyone will see you and you will be famous. Also, if the woman would like to get, for example, the position of the secretary in some huge and famous company, it means that she should be beautiful, because she will be “ the face” of the company and she will meet a lot of people.

The health and the beauty

Do not you notice, that people, which are healthy, are beautiful? These people are very attractive for the society. They do not need to use a lot of cosmetics or to purchase expensive and brand clothes. They do some physical exercises and just eat healthy food , because of it they are beautiful. It is very important to understand, that the beauty starts inside of you and only you are responsible for it.

There are a lot of definitions, which are connected with the beauty. For example: beautiful life, natural beauty, beautiful soul, which you cannot hide from the other people. But everyone should understand, that there is no need just to follow the other people, it is needed to find something that you really like and to find the definition of the beauty which will be exactly for you. And then, even the things, which are usual, will be beautiful. We are sure, that this 5 paragraph essay on beauty will help you to understand this world better and will help you not just to follow the ideals, which people created, but to find your own definition of the beauty, that you will use for the whole life.

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Why THE BATMAN is so beautiful. | A Cinematography Video Essay

Posted: May 28, 2024 | Last updated: May 28, 2024

#thebatman #film #videoessayDirector Matt Reeves and cinematographer Greig Fraser have created an immersive world draped in darkness and mystery that makes most modern blockbusters look like amateur student films, and it’s an answer to a trend that’s cursed the entire filmmaking industry which is to make every shot look clean. But what makes The Batman dirty then? What’s so unique about how The Batman was shot that makes it so… beautiful? In this video we’re going to dive into the approach Matt Reeves and Greg Fraser took to bring their Batman to life, the lenses they used, their cinematic references, the lighting, color grading, and an interesting new approach to digital cinema with 35mm film. We also do a recreation of The Batman using an anamorphic lens and the Sony A7iv to show how you can apply the principles from The Batman to your own work. This is The Cinematography of The Batman. Chat with me about this video on Twitter: twitter.com/impatricktCheck out Dolby's Full Conversation with the filmmaking team of The Batman:https://youtu.be/S2GkwC6neiU00:00 - Intro00:54 - Intro & Context01:54 - Cinematic References02:12 - The Lenses02:34 - Make The Frame Dirty02:53 - Angles & Framing03:30 - SE7EN04:09 - I Am The Shadows04:40 - Color04:53 - Gotham City05:45 - Why So Real?06:15 - VFX06:37 - Color Grading07:36 - Thesis10:16 - The Batman Recreation11:49 - Free PizzaCamera: SONY A7iv: <a href="https://geni.us/ptsonya7iv">https://geni.us/ptsonya7iv</a> (affiliate link)35mm F1.8 Lens: <a href="https://geni.us/pt35mmsony">https://geni.us/pt35mmsony</a> (affiliate link)Voiceover Mic: <a href="https://geni.us/ptvideomicII">https://geni.us/ptvideomicII</a> (affiliate link)Dialogue Mic: <a href="https://geni.us/ptvideomicntg">https://geni.us/ptvideomicntg</a> (affiliate link)The Batman is an upcoming American superhero film based on DC Comics featuring the character Batman. Produced by DC Films and 6th & Idaho, and set for distribution by Warner Bros. Pictures, it is intended to be a reboot of the Batman film franchise. The film is being directed by Matt Reeves, who wrote the screenplay with Peter Craig, and stars Robert Pattinson as Bruce Wayne / Batman, alongside Zoë Kravitz, Paul Dano, Jeffrey Wright, John Turturro, Peter Sarsgaard, Barry Keoghan, Jayme Lawson, Andy Serkis, and Colin Farrell. Set in his second year of fighting crime, the film sees Batman uncover corruption in Gotham City while facing a serial killer known as The Riddler.

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