necessity of art essay

Why Is Art Important? – The Value of Creative Expression

The importance of art is an important topic and has been debated for many years. Some might think art is not as important as other disciplines like science or technology. Some might ask what art is able to offer the world in terms of evolution in culture and society, or perhaps how can art change us and the world. This article aims to explore these weighty questions and more. So, why is art important to our culture? Let us take a look.

Table of Contents

• 1.1 The Definition of Art
• 1.2 The Types and Genres of Art
• 2.1 Art Is a Universal Language
• 2.2 Art Allows for Self-Expression
• 2.3 Art Keeps Track of History and Culture
• 2.4 Art Assists in Education and Human Development
• 2.5 Art Adds Beauty for Art’s Sake
• 2.6 Art Is Socially and Financially Rewarding
• 2.7 Art Is a Powerful (Political) Tool
• 3 Art Will Always Be There
• 4.1 What Is the Importance of Arts?
• 4.2 Why Is Art Important to Culture?
• 4.3 What Are the Different Types of Art?
• 4.4 What Is the Definition of Art?

What Is Art?

There is no logical answer when we ponder the importance of arts. It is, instead, molded by centuries upon centuries of creation and philosophical ideas and concepts. These not only shaped and informed the way people did things, but they inspired people to do things and live certain ways.

We could even go so far as to say the importance of art is borne from the very act of making art. In other words, it is formulated from abstract ideas, which then turn into the action of creating something (designated as “art”, although this is also a contested topic). This then evokes an impetus or movement within the human individual.

This impetus or movement can be anything from stirred up emotions, crying, feeling inspired, education, the sheer pleasure of aesthetics, or the simple convenience of functional household items – as we said earlier, the importance of art does not have a logical answer.

Before we go deeper into this question and concept, we need some context. Below, we look at some definitions of art to help shape our understanding of art and what it is for us as humans, thus allowing us to better understand its importance.

The Definition of Art

Simply put, the definition of the word “art” originates from the Latin ars or artem , which means “skill”, “craft”, “work of art”, among other similar descriptions. According to Merriam-Webster’s online dictionary, the word has various meanings; art may be a “skill acquired by experience, study, or observation”, a “branch of learning”, “an occupation requiring knowledge or skill”, or “the conscious use of skill and creative imagination especially in the production of aesthetic objects”.

We might also tend to think of art in terms of the latter definition provided above, “the conscious use of skill” in the “production of aesthetic objects”. However, does art only serve aesthetic purposes? That will also depend on what art means to us personally, and not how it is collectively defined. If a painting done with great skill is considered to be art, would a piece of furniture that is also made with great skill receive the same label as being art?

Thus, art is defined by our very own perceptions.

Art has also been molded by different definitions throughout history. When we look at it during the Classical or Renaissance periods , it was very much defined by a set of rules, especially through the various art academies in the major European regions like Italy (Academy and Company for the Arts of Drawing in Florence), France (French Academy of Fine Arts), and England (Royal Academy of Arts in London).

In other words, art had an academic component to it so as to distinguish artists from craftsmen.

The defining factor has always been between art for art’s sake , art for aesthetic purposes, and art that serves a purpose or a function, which is also referred to as “utilitarianism”. It was during the Classical and Renaissance periods that art was defined according to these various predetermined rules, but that leaves us with the question of whether these so-called rules are able to illustrate the deeper meaning of what art is?

If we move forward in time to the 20 th  century and the more modern periods of art history, we find ourselves amidst a whole new art world. People have changed considerably between now and the Renaissance era, but we can count on art to be like a trusted friend, reflecting and expressing what is inherent in the cultures and people of the time.

During the 20 th  century, art was not confined to rules like perspective, symmetry, religious subject matter, or only certain types of media like oil paints . Art was freed, so to say, and we see the definition of it changing (literally) in front of our very own eyes over a variety of canvases and objects. Art movements like Cubism , Fauvism, Dadaism, and Surrealism, among others, facilitated this newfound freedom in art.

Artists no longer subscribed to a set of rules and created art from a more subjective vantage point.

Additionally, more resources became available beyond only paint, and artists were able to explore new methods and techniques previously not available. This undoubtedly changed the preconceived notions of what art was. Art became commercialized, aestheticized, and devoid of the traditional Classical meaning from before. We can see this in other art movements like Pop Art and Abstract Expressionism, among others.

The Types and Genres of Art

There are also different types and genres of art, and all have had their own evolution in terms of being classified as art. These are the fine arts, consisting of painting, drawing, sculpting, and printmaking; applied arts like architecture; as well as different forms of design such as interior, graphic, and fashion design, which give day-to-day objects aesthetic value.

Other types of art include more decorative or ornamental pieces like ceramics, pottery, jewelry, mosaics, metalwork, woodwork, and fabrics like textiles. Performance arts involve theater and drama, music, and other forms of movement-based modalities like dancing, for example. Lastly, Plastic arts include works made with different materials that are pliable and able to be formed into the subject matter, thus becoming a more hands-on approach with three-dimensional interaction.

Top Reasons for the Importance of Art

Now that we have a reasonable understanding of what art is, and a definition that is ironically undefinable due to the ever-evolving and fluid nature of art, we can look at how the art that we have come to understand is important to culture and society. Below, we will outline some of the top reasons for the importance of art.

Art Is a Universal Language

Art does not need to explain in words how someone feels – it only shows. Almost anyone can create something that conveys a message on a personal or public level, whether it is political, social, cultural, historical, religious, or completely void of any message or purpose. Art becomes a universal language for all of us to tell our stories; it is the ultimate storyteller.

We can tell our stories through paintings, songs, poetry, and many other modalities.

Art connects us with others too. Whenever we view a specific artwork, which was painted by a person with a particular idea in mind, the viewer will feel or think a certain way, which is informed by the artwork (and artist’s) message. As a result, art becomes a universal language used to speak, paint, perform, or build that goes beyond different cultures, religions, ethnicities, or languages. It touches the deepest aspects of being human, which is something we all share.

Art Allows for Self-Expression

Touching on the above point, art touches the deepest aspects of being human and allows us to express these deeper aspects when words fail us. Art becomes like a best friend, giving us the freedom and space to be creative and explore our talents, gifts, and abilities. It can also help us when we need to express difficult emotions and feelings or when we need mental clarity – it gives us an outlet.

Art is widely utilized as a therapeutic tool for many people and is an important vehicle to maintain mental and emotional health. Art also allows us to create something new that will add value to the lives of others. Consistently expressing ourselves through a chosen art modality will also enable us to become more proficient and disciplined in our skills.

Art Keeps Track of History and Culture

We might wonder, why is art important to culture? As a universal language and an expression of our deepest human nature, art has always been the go-to to keep track of everyday events, almost like a visual diary. From the geometric motifs and animals found in early prehistoric cave paintings to portrait paintings from the Renaissance, every artwork is a small window into the ways of life of people from various periods in history. Art connects us with our ancestors and lineage.

When we find different artifacts from all over the world, we are shown how different cultures lived thousands of years ago. We can keep track of our current cultural trends and learn from past societal challenges. We can draw inspiration from past art and artifacts and in turn, create new forms of art.

Art is both timeless and a testament to the different times in our history.

Art Assists in Education and Human Development

Art helps with human development in terms of learning and understanding difficult concepts, as it accesses different parts of the human brain. It allows people to problem-solve as well as make more complex concepts easier to understand by providing a visual format instead of just words or numbers. Other areas that art assists learners in (range from children to adults) are the development of motor skills, critical thinking, creativity, social skills, as well as the ability to think from different perspectives.

Art subjects will also help students improve on other subjects like maths or science. Various research states the positive effects art has on students in public schools – it increases discipline and attendance and decreases the level of unruly behavior.

According to resources and questions asked to students about how art benefits them, they reported that they look forward to their art lesson more than all their other lessons during their school day. Additionally, others dislike the structured format of their school days, and art allows for more creativity and expression away from all the rules. It makes students feel free to do and be themselves.

Art Adds Beauty for Art’s Sake

Art is versatile. Not only can it help us in terms of more complex emotional and mental challenges and enhance our well-being, but it can also simply add beauty to our lives. It can be used in numerous ways to make spaces and areas visually appealing.

When we look at something beautiful, we immediately feel better. A piece of art in a room or office can either create a sense of calm and peace or a sense of movement and dynamism.

Art can lift a space either through a painting on a wall, a piece of colorful furniture, a sculpture, an ornamental object, or even the whole building itself, as we see from so many examples in the world of architecture. Sometimes, art can be just for art’s sake.

Art Is Socially and Financially Rewarding

Art can be socially and financially rewarding in so many ways. It can become a profession where artists of varying modalities can earn an income doing what they love. In turn, it becomes part of the economy. If artists sell their works, whether in an art gallery, a park, or online, this will attract more people to their location. Thus, it could even become a beacon for improved tourism to a city or country.

The best examples are cities in Europe where there are numerous art galleries and architectural landmarks celebrating artists from different periods in art history, from Gothic cathedrals like the Notre Dame in Paris to the Vincent van Gogh Museum in Amsterdam. Art can also encourage people to do exercise by hiking up mountains to visit pre-historic rock art caves.

Art Is a Powerful (Political) Tool

Knowing that art is so versatile, that it can be our best friend and teacher, makes it a very powerful tool. The history of humankind gives us thousands of examples that show how art has been used in the hands of people who mean well and people who do not mean well.

Therefore, understanding the role of art in our lives as a powerful tool gives us a strong indication of its importance.

Art is also used as a political medium. Examples include memorials to celebrate significant changemakers in our history, and conveying powerful messages to society in the form of posters, banners, murals, and even graffiti. It has been used throughout history by those who have rebelled as well as those who created propaganda to show the world their intentions, as extreme as wanting to take over the world or disrupt existing regimes.

The Futurist art movement is an example of art combined with a group of men who sought to change the way of the future, informed by significant changes in society like the industrial revolution. It also became a mode of expression of the political stances of its members.

Other movements like Constructivism and Suprematism used art to convey socialist ideals, also referred to as Socialist Realism.

Other artists like Jacques-Louis David from the Neoclassical movement produced paintings influenced by political events; the subject matter also included themes like patriotism. Other artists include Pablo Picasso and his famous oil painting , Guernica (1937), which is a symbol and allegory intended to reach people with its message.

The above examples all illustrate to us that various wars, conflicts, and revolutions throughout history, notably World Wars I and II, have influenced both men and women to produce art that either celebrates or instigates changes in society. The power of art’s visual and symbolic impact has been able to convey and appeal to the masses.

Art Will Always Be There

The importance of art is an easy concept to understand because there are so many reasons that explain its benefits in our lives. We do not have to look too hard to determine its importance. We can also test it on our lives by the effects it has on how we feel and think when we engage with it as onlookers or as active participants – whether it is painting, sculpting, or standing in an art gallery.

What art continuously shows us is that it is a constant in our lives, our cultures, and the world. It has always been there to assist us in self-expression and telling our story in any way we want to. It has also given us glimpses of other cultures along the way.

Art is fluid and versatile, just like a piece of clay that can be molded into a beautiful bowl or a slab of marble carved into a statue. Art is also a powerful tool that can be used for the good of humanity good or as a political weapon.

Art is important because it gives us the power to mold and shape our lives and experiences. It allows us to respond to our circumstances on micro- and macroscopic levels, whether it is to appreciate beauty, enhance our wellbeing, delve deeper into the spiritual or metaphysical, celebrate changes, or to rebel and revolt.

Take a look at our purpose of art webstory here!

Frequently Asked Questions

What is the importance of arts.

There are many reasons that explain the importance of art. It is a universal language because it crosses language and cultural barriers, making it a visual language that anyone can understand; it helps with self-expression and self-awareness because it acts as a vehicle wherein we can explore our emotions and thoughts; it is a record of past cultures and history; it helps with education and developing different skill sets; it can be financially rewarding, it can be a powerful political tool, and it adds beauty and ambiance to our lives and makes us feel good.

Why Is Art Important to Culture?

Art is important to culture because it can bridge the gap between different racial groups, religious groups, dialects, and ethnicities. It can express common values, virtues, and morals that we can all understand and feel. Art allows us to ask important questions about life and society. It allows reflection, it opens our hearts to empathy for others, as well as how we treat and relate to one another as human beings.

What Are the Different Types of Art?

There are many different types of art, including fine arts like painting, drawing, sculpture, and printmaking, as well as applied arts like architecture, design such as interior, graphic, and fashion. Other types of art include decorative arts like ceramics, pottery, jewelry, mosaics, metalwork, woodwork, and fabrics like textiles; performance arts like theater, music, dancing; and Plastic arts that work with different pliable materials.

What Is the Definition of Art?

The definition of the word “art” originates from the Latin ars or artem , which means “skill”, “craft”, and a “work of art”. The Merriam-Webster online dictionary offers several meanings, for example, art is a “skill acquired by experience, study, or observation”, it is a “branch of learning”, “an occupation requiring knowledge or skill”, or “the conscious use of skill and creative imagination especially in the production of aesthetic objects”.

Isabella studied at the University of Cape Town in South Africa and graduated with a Bachelor of Arts majoring in English Literature & Language and Psychology. Throughout her undergraduate years, she took Art History as an additional subject and absolutely loved it. Building on from her art history knowledge that began in high school, art has always been a particular area of fascination for her. From learning about artworks previously unknown to her, or sharpening her existing understanding of specific works, the ability to continue learning within this interesting sphere excites her greatly.

Her focal points of interest in art history encompass profiling specific artists and art movements, as it is these areas where she is able to really dig deep into the rich narrative of the art world. Additionally, she particularly enjoys exploring the different artistic styles of the 20 th century, as well as the important impact that female artists have had on the development of art history.

Learn more about Isabella Meyer and the Art in Context Team .

Cite this Article

Isabella, Meyer, “Why Is Art Important? – The Value of Creative Expression.” Art in Context. July 26, 2021. URL: https://artincontext.org/why-is-art-important/

Meyer, I. (2021, 26 July). Why Is Art Important? – The Value of Creative Expression. Art in Context. https://artincontext.org/why-is-art-important/

Meyer, Isabella. “Why Is Art Important? – The Value of Creative Expression.” Art in Context , July 26, 2021. https://artincontext.org/why-is-art-important/ .

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It’s great that you talked about how there are various kinds and genres of art. I was reading an art book earlier and it was quite interesting to learn more about the history of art. I also learned other things, like the existence of online american indian art auctions.

I just love your article…I am an art teacher from Papua New Guinea – a developing country in Oceania (South Pacific). I was enthralled after reading your article and wish to hear more from you. I come from a country where art and culture are embedded in our tribal peoples from generation.

Hi John, thank you very much for your feedback, it’s great to see that art is something that works all around the world!

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Essay on Art

500 words essay on art.

Each morning we see the sunshine outside and relax while some draw it to feel relaxed. Thus, you see that art is everywhere and anywhere if we look closely. In other words, everything in life is artwork. The essay on art will help us go through the importance of art and its meaning for a better understanding.

What is Art?

For as long as humanity has existed, art has been part of our lives. For many years, people have been creating and enjoying art.  It expresses emotions or expression of life. It is one such creation that enables interpretation of any kind.

It is a skill that applies to music, painting, poetry, dance and more. Moreover, nature is no less than art. For instance, if nature creates something unique, it is also art. Artists use their artwork for passing along their feelings.

Thus, art and artists bring value to society and have been doing so throughout history. Art gives us an innovative way to view the world or society around us. Most important thing is that it lets us interpret it on our own individual experiences and associations.

Art is similar to live which has many definitions and examples. What is constant is that art is not perfect or does not revolve around perfection. It is something that continues growing and developing to express emotions, thoughts and human capacities.

Importance of Art

Art comes in many different forms which include audios, visuals and more. Audios comprise songs, music, poems and more whereas visuals include painting, photography, movies and more.

You will notice that we consume a lot of audio art in the form of music, songs and more. It is because they help us to relax our mind. Moreover, it also has the ability to change our mood and brighten it up.

After that, it also motivates us and strengthens our emotions. Poetries are audio arts that help the author express their feelings in writings. We also have music that requires musical instruments to create a piece of art.

Other than that, visual arts help artists communicate with the viewer. It also allows the viewer to interpret the art in their own way. Thus, it invokes a variety of emotions among us. Thus, you see how essential art is for humankind.

Without art, the world would be a dull place. Take the recent pandemic, for example, it was not the sports or news which kept us entertained but the artists. Their work of arts in the form of shows, songs, music and more added meaning to our boring lives.

Therefore, art adds happiness and colours to our lives and save us from the boring monotony of daily life.

Get the huge list of more than 500 Essay Topics and Ideas

Conclusion of the Essay on Art

All in all, art is universal and can be found everywhere. It is not only for people who exercise work art but for those who consume it. If there were no art, we wouldn’t have been able to see the beauty in things. In other words, art helps us feel relaxed and forget about our problems.

FAQ of Essay on Art

Question 1: How can art help us?

Answer 1: Art can help us in a lot of ways. It can stimulate the release of dopamine in your bodies. This will in turn lower the feelings of depression and increase the feeling of confidence. Moreover, it makes us feel better about ourselves.

Question 2: What is the importance of art?

Answer 2: Art is essential as it covers all the developmental domains in child development. Moreover, it helps in physical development and enhancing gross and motor skills. For example, playing with dough can fine-tune your muscle control in your fingers.

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What is Art? Why is Art Important?

What is art? – The dictionary definition of art says that it is “the conscious use of skill and creative imagination , especially in the production of aesthetic objects” (Merriam-Webster). Art is essential to society as it stimulates creativity , reflects culture, fosters empathy, provokes thought, and offers a medium for expression. It enhances society’s intellectual and emotional understanding of the world.

But the thing about art is that it’s so diverse that there are as many ways to understand it as there are people.

That’s why there are scholars who give their special definition of the word, such as the one penned by this famous Russian novelist, which goes:

“Art is the activity by which a person, having experienced an emotion, intentionally transmits it to others” – Leo Tolstoy

During his life, Tolstoy was known to write based on his life experiences, such as his most famous work, “War and Peace,” which used much of his experience during the Crimean War.

Whether or not his definition of art is the best, the point is that people look at art based on how they have experienced it.

What is Art?

There are many common definitions of art as per many books by famous artists and authors . Few to quote:

• any creative work of a human being
• a form of expressing oneself
• resides in the quality of doing; the process is not magic
• an act of making something visually entertaining
• an activity that manifests beauty ( What is Beauty in Art? )
• the mastery, an ideal way of doing things
• not a thing — it is a way (Elbert Hubbard)
• the most intense mode of individualism that the world has known
• discovery and development of elementary principles of nature into beautiful forms suitable for human use (Frank Lloyd Wright)

Why is Art Important?

Probably, the most prominent theory which best explains – Why is art important – is from Van Jones, which subtly provides a great response to What is art?

Van Jones presented a graph that accurately represents the interaction between the four aspects of society and its different members.

Consequently, Vones depicts why art is important to our society.

The graph (below) represents our society.

Society is driven by the powerful elites, the dependent masses, the government, cultural producers, and artists

On the left, you have action, and on the right, ideas; elites are at the top, and the masses are below. There’s an inside act and an outside act.

On the inside, there’s big money: elites are spending millions of dollars to influence politicians and policymakers. The inside act has the power to influence policy creators.

On the outside, we at the grassroots set our expectations and needs so that the elected candidates pass laws that give us power. Masses reflect what society wants (heart)

The left side, “action,” often means quantifiable policy changes. The right side, “ideas,” can be harder to see. We are not necessarily talking about concrete things here, but rather, a “headspace.”

Academic institutions and think tanks, which are not always involved in the immediate policy wins, are significant in creating a culture of thought

While the left side, “action,” continues to produce quantifiable policy changes and new laws, the right side, “ïdeas,” can be hard to quantify its outcome. Although “head” talks about theories and academics, it fails to contribute significantly to policymakers.

Artists come into the play here at this moment

Artists are represented here on the side of ideas, in the “heart space.”

Art is uniquely positioned to move people—inspiring us, inciting new questions, and provoking curiosity, excitement, and outrage.

Artists can strengthen the will and push people to act. They do not think like policymakers or academics people.

Artists think from their heart – big, revolutionary, and visionary ideas.

This is why artists are able to move people to action, thus creates a significant cultural and political contributions.

This is what makes art powerful.

Impact of Art on Politics, Culture, and People

Art is essential in society because it is an essential ingredient in empowering people’s hearts.

When activists show images of children suffering from poverty or oppression in their campaigns, this is the art of pulling the heartstrings of society’s elite and powerful to make changes.

Similarly, when photographers publish photos of war-torn areas, it catches the attention of the masses whose hearts reach out to those who need help.

When an artist creates great music and movies, it entertains people worldwide. This is art, making a difference in society.

A very modern example of art in action is street art. When the famous Italian street artist Blu created the mural in Kreuzberg , it sparked a lot of solid and different reactions rooted deeply in the differences between East and West Berlin.

Who would have thought that a wall painting depicting two masked figures trying to unmask each other could elicit such strong reactions?

Now, the issue behind this mural is a different matter to discuss. But whether or not the effect of the mural was good, it cannot be denied how a well-crafted piece of art can have a significant impact on society.

Art is also a remarkable mode of depicting culture from all over the world

When you see a Zen garden in Sydney or San Francisco, you know that it’s a practice that originated from China.

Likewise, when you see paper swans swarming a beautiful wedding ceremony, you know that this is origami, an art from Japan.

When you see films featuring Bollywood music and dancing, you know that it’s a movie from India. Art can take cultural practices from their origins and transport and integrate them into different parts of the world without losing their identity.

There, these art forms can entertain, create awareness, and even inspire foreigners to accept these cultures, no matter how strange or alien they may seem.

And that’s precisely what John Dewey implies in Art as an Experience:

“Barriers are dissolved; limiting prejudices melt away when we enter into the spirit of Negro or Polynesian Art. This insensible melting is far more efficacious than the change effected by reasoning, because it enters directly into attitude.”

This is especially important in our highly globalized world.

Art has played an essential role in helping fight against intolerance of different cultures, racism, and other forms of unjust societal segregation.

With immigration becoming a trend, the world’s countries are expected to be more tolerant and accepting of those who enter their borders.

Art helps make that happen by making sure that identities and their cultures are given due recognition around the world.

Art stimulates creativity and innovation.

Art inspires creativity and innovation beyond boundaries, encouraging imagination, lateral thinking, and risk-taking. The process of creating art involves experimentation and novel ideas, which can influence progress in various industries.

Art also challenges perceptions and assumptions, encouraging critical thinking and open-mindedness, which are essential for innovation. By presenting alternative realities or questioning the status quo, art inspires individuals to think differently and to approach problems from unique angles.

Furthermore, the aesthetic experience of art can lead to epiphanies and insights.

The beauty or emotional impact of a piece of art can trigger ideas and spark the imagination in ways that logical reasoning alone may not. This can lead to breakthroughs in creative and scientific endeavors, as individuals draw inspiration from the emotions evoked by art.

Art plays a subtle yet significant role in our daily lives.

For instance, when a child takes part in a school art project, they are given a variety of materials to create a collage. As they construct a 3D model of an imaginary winged vehicle with multiple wheels, the textures and shapes inspire them. This hands-on exploration of materials and forms sparks the child’s interest in engineering and design, planting the seeds for future innovation.

The above example illustrates how art can engage young minds, encouraging them to think creatively and envision innovative solutions beyond conventional boundaries.

In essence, art fuels the creative fire, providing the sparks that can ignite the next wave of innovation in society.

Great Art elicits powerful sentiments and tells meaningful stories

Art can take the form of film, music, theatre, and pop culture , all of which aim to entertain and make people happy. But when films, songs, or plays are made for a specific audience or purpose, the art begins to diversify.

Films, for example, can be made to spread awareness or cultural appreciation. Songs can also be composed in a way that brings out certain emotions, give inspiration, or boost the morale of people.

During the Victorian period in England, women started to make a name for themselves with classic artworks such as Elizabeth Sirani’s “ Portia Wounding Her Thigh ”, a painting that signifies the message that a woman is now willing to distance herself from gender biasedness.

The painting’s subject depicts an act of a woman possessing the same strength as that of a man. “Portia” represents surrender because she isn’t the same type of woman known in society as weak and prone to gossip.

One of the revolutionary works in history that ultimately opened the doors of art to women in general showed the power of women in art

There are also works of art that illicit intellectual solid discourse – the kind that can question norms and change the behavior of society.

Sometimes, still, art is there to reach out to a person who shares the same thoughts, feelings, and experiences as the artist.

The truth is that art is more than just a practice – it is a way of life. Art is more than just a skill – it is a passion. Art is more than just an image – each one tells a story.

The fact that art is quite connected to human experience makes it unsurprising that we have always made it part of our ways of living.

This is why ancient and present-day indigenous groups from all over the world have a knack for mixing art and their traditional artifacts or rituals without them knowing, which in fact one of the fundamental reasons why art is essential.

Why is Art so Powerful?  Why is art important to human society?

Perhaps the most straightforward answer to this question is that art touches us emotionally.

Art is influential because it can potentially influence our culture, politics, and even the economy. When we see a powerful work of art, we feel it touching deep within our core, giving us the power to make real-life changes.

In the words of Leo Tolstoy:

“The activity of art is based on the capacity of people to infect others with their own emotions and to be infected by the emotions of others. Strong emotions, weak emotions, important emotions or irrelevant emotions, good emotions or bad emotions – if they contaminate the reader, the spectator, or the listener – it attains the function of art.”

In sum, art can be considered powerful because of the following reasons, among others:

• It has the power to educate people about almost anything. It can create awareness and present information in a way that could be absorbed by many quickly. In a world where some don’t even have access to good education, art makes education an even greater equalizer of society.
• It promotes cultural appreciation among a generation that’s currently preoccupied with their technology. It can be said that if it weren’t for art, our history, culture, and traditions would be in more danger of being forgotten than they already are.
• It breaks cultural, social, and economic barriers . While art can’t solve poverty or promote social justice alone, it can be a leveled playing field for discourse and expression. The reason why everyone can relate to art is that everyone has emotions and personal experiences. Therefore, anyone can learn to appreciate art regardless of social background, economic standing, or political affiliation.
• It accesses higher orders of thinking . Art doesn’t just make you absorb information. Instead, it makes you think about current ideas and inspire you to make your own. This is why creativity is a form of intelligence – it is a unique ability that unlocks the potential of the human mind. Studies have shown that exposure to art can improve you in other fields of knowledge.

The truth is that people have recognized how influential art can be.

Many times in history, I have heard of people being criticized, threatened, censored, and even killed because of their artwork.

Those responsible for these reactions, whether a belligerent government or a dissident group, take these measures against artists, knowing how much their works can affect the politics in a given area.

In the hands of good people, however, art can be used to give back hope or instill courage in a society that’s undergoing a lot of hardships.

Art is a powerful form of therapy .

Some say art is boring . But the fact remains that art has the power to take cultural practices from where they are from and then transport and integrate them into different parts of the world without losing their identity.

Art helps make that happen by making sure that identities and their cultures are given due recognition around the world. Thus, it is essential to reflect upon – Why art is critical – which, in fact, provides you the answer to – What is art?

This is why we at The Artist believe that art is a form of creative human expression, a way of enriching the human experience.

NFTs: The Future of Art

Now, the world of art is shifting towards a digital and alternative world. And NFT is becoming a game-changing variable in the future of art .

What is NFT artwork?

An NFT , which stands for “non-fungible token” can be defined as a digital file that can be simply and easily transferred across a blockchain network.

Many people around the world are seeking out these digital assets to sell and trade in their everyday market trading, since these items are able to be traced, have value and oftentimes also have considerable rarity for collectors.

While artistic works are certainly a part of the NFT market, a variety of different players are getting involved through gaming systems, avatars, and even entire virtual worlds.

Such tokens have a wide variety of usage and while for many these are out of reach, for serious investors NFTs can prove to be a profitable source of income.

Art plays a significant role in society by acting as an educational equalizer, fostering cultural appreciation, bridging cultural and social divides, and stimulating higher orders of thinking and creativity.

Art and its definition will always be controversial.

There will always be debates about what art is and what is not.

But no matter what the definition may be, it has been around us for as long as humans have existed (i.e. cave paintings, hieroglyphics).

Whether or not we are aware of it, we allow art to affect our lives one way or another, and the reasons why we make art are many!

We use the arts for our entertainment, cultural appreciation, aesthetics, personal improvement, and even social change. We use the arts to thrive in this world.

So, share your thoughts – What does art mean to you? Art plays a subtle yet significant role in our daily lives. For instance, when a child takes part in a school art project, they are given a variety of materials to create a collage. As they construct a 3D model of an imaginary winged vehicle with multiple wheels, the textures and shapes inspire them. This hands-on exploration of materials and forms sparks the child’s interest in engineering and design, planting the seeds for future innovation. This example illustrates how art can engage young minds, encouraging them to think creatively and envision innovative solutions beyond conventional boundaries.

Passionate experimenter with a heart for art, design, and tech. A relentless explorer of the culture, creative and innovative realms.

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Essay on Importance Of Art

Students are often asked to write an essay on Importance Of Art in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Importance Of Art

Art sparks creativity.

Art is like a key that unlocks the door to imagination. When kids draw, paint or make crafts, they think of new ideas. This helps their brains grow and teaches them to think in different ways. Art can turn a plain white paper into a world of colors and stories, showing that with a bit of creativity, we can change how things look and feel.

Sharing Feelings Through Art

Sometimes it’s hard to say how we feel. Art gives us another way to share our thoughts and emotions. A picture, dance, or song can express happiness, sadness, or excitement. This helps us understand ourselves and others better. Art doesn’t need words to speak to our hearts.

Learning About Cultures

Art is like a time machine. It shows us what people from long ago and places far away thought and felt. By looking at their art, we learn about their lives, what they valued, and how they solved problems. Art connects us to the whole world, teaching us about different cultures and histories.

Art in Everyday Life

Art isn’t just in museums; it’s everywhere. The design of your favorite game, the music in movies, and the pictures in books are all art. Even the clothes we wear and the way we decorate our rooms show art’s role in our daily lives. Art makes everyday things beautiful and interesting.

250 Words Essay on Importance Of Art

What is art, art helps us express ourselves.

Imagine having a lot of feelings inside you and not knowing how to let them out. Art gives us a way to show how we feel without needing words. It can help us share our happiness, sadness, or even our fears with others. This is really helpful, especially when we find it hard to talk about our feelings.

Art Connects People

Art is like a bridge that can bring people together. When we look at someone’s artwork or listen to their music, we can understand them better, even if they are from a different place or speak a different language. Art can make friends out of strangers by showing that deep down, we all have a lot in common.

Art Teaches Us

Through art, we can learn about different cultures, history, and stories from all over the world. When artists create something, they can show us what life was like a long time ago or what’s happening in faraway places. This helps us learn and grow.

Art Makes Us Think

Art isn’t just pretty to look at; it can also make us think about important things. Sometimes, artists use their work to ask big questions or talk about problems in the world. This can make us think and talk about these things too, which is a good way to come up with new ideas and solutions.

In short, art is very important. It helps us share our feelings, brings us together, teaches us, and makes us think. Without art, the world would be like a book with no pictures—still interesting, but not as colorful or fun.

500 Words Essay on Importance Of Art

Art makes life beautiful.

Imagine a world with no color, no music, no pictures, no stories. It would be very dull, wouldn’t it? Art adds beauty to our lives. When we see a bright painting, hear a lovely song, or watch a dance, it can make us feel happy. Art is like a splash of color on a plain white wall. It makes everything more interesting and enjoyable.

Art Helps Us Understand Others

Art is not just about making things pretty. It also helps us learn about people from different places and times. When artists create, they show us what they think, what they feel, and what is important to them. By looking at art, we can understand what life was like for people long ago or what it is like for someone in a different country. It is like a window into someone else’s world.

Art is Good for Our Minds

Doing art is not only fun, but it’s also good for our brains. When we draw, paint, or play music, we use our imagination. This helps us become better at thinking of new ideas and solving problems. Art can also make us more focused and calm. It’s like a break for our minds when we feel stressed or upset.

Art Teaches Us New Skills

Learning art teaches us many skills. We learn to see details and to be patient. We learn to practice until we get better at something. These skills are useful not just for art, but for everything we do in life. For example, being patient can help us with our schoolwork, and seeing details can help us notice when a friend is feeling sad.

If you’re looking for more, here are essays on other interesting topics:

Apart from these, you can look at all the essays by clicking here .

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First Words

What Do We Mean When We Call Art ‘Necessary’?

By Lauren Oyler

• May 8, 2018

About a year ago I met up for the first time with a woman I knew only online. Articulate and funny, she is a brilliant writer who studied literature in graduate school. So I was surprised that, when I mentioned a recent novel I liked, my new friend responded with head-shaking resignation. “I can’t see how anyone justifies talking about books anymore,” she said. Our nation was so overwhelmed with causes demanding attention and action, she suggested, that it had entered a state of constant emergency, whereby pursuits both personal and political must be pitted against one another to determine which are essential.

A turn toward socially conscious criticism, ushered in by the internet’s amplification of previously ignored perspectives, has meant that culture now tends to be evaluated as much for its politics as for its aesthetic successes (or failures). Certain works — usually those that highlight the experiences of marginalized groups, or express some message or moral about the dangers of prejudice — have been elevated in stature. It’s an overdue correction that brings with it an imposition: No longer just illuminating, instructive, provocative or a way to waste a few hours on a Saturday, these works have become “necessary.” The word is a discursive crutch for describing a work’s right-minded views, and praise that is so distinct from aesthetics it can be affixed to just about anything, from two-dimensional romantic comedies to a good portion of the forthcoming books stacked beside my desk. Necessary for what is always left to the imagination — the continuation of civilization, maybe.

The disproportion of the descriptor is made clear when it’s invoked to transform two very long, idiosyncratic theater productions into compulsory interventions in the issues they reflect: The New Yorker’s Hilton Als called the revival of Tony Kushner’s eight-hour play “Angels in America” “brilliant, maddening and necessary”; The Los Angeles Times’s Mark Swed made a similar pronouncement about Taylor Mac’s 24-hour queer history of popular music, which is typically performed in four six-hour shows without intermission. But if you skipped the second season of HBO’s series “Divorce,” about the dissolution of a marriage between two white, wealthy people, you’re safe. “ ‘Divorce’ is heartbreaking,” Rachel Syme wrote for The New Republic. But “now, when so much is at stake, even a glint of sunshine on this narrative” cannot make the show “feel completely necessary.”

What has become truly necessary is stating the obvious: No work of art, no matter how incisive, beautiful, uncomfortable or representative, needs to exist. Yet the internet — the same force that has increased awareness of social-justice movements — has hyperbolized all entreaties to our fragmented attention spans. It’s now as easy to see all the incredible and twisted ways the world causes suffering as it is to waste a couple hours scrolling through Twitter. The concerned citizen’s natural response is to prioritize. It’s why so many outlets seem to invoke moral outrage as a growth strategy — and why being told what you need to read or watch starts to be appealing.

The prospect of “necessary” art allows members of the audience to free themselves from having to make choices while offering the critic a nifty shorthand to convey the significance of her task, which may itself be one day condemned as dispensable. The effect is something like an absurd and endless syllabus, constantly updating to remind you of ways you might flunk as a moral being. It’s a slightly subtler version of the 2016 marketing tagline for the first late-night satirical news show with a female host, “Full Frontal With Samantha Bee”: “Watch or you’re sexist.”

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What is art good for the socio-epistemic value of art.

• 1 Department of Cognitive Science, Occidental College, Los Angeles, CA, United States
• 2 Department of Philosophy, Occidental College, Los Angeles, CA, United States

Scientists, humanists, and art lovers alike value art not just for its beauty, but also for its social and epistemic importance; that is, for its communicative nature, its capacity to increase one's self-knowledge and encourage personal growth, and its ability to challenge our schemas and preconceptions. However, empirical research tends to discount the importance of such social and epistemic outcomes of art engagement, instead focusing on individuals' preferences, judgments of beauty, pleasure, or other emotional appraisals as the primary outcomes of art appreciation. Here, we argue that a systematic neuroscientific study of art appreciation must move beyond understanding aesthetics alone, and toward investigating the social importance of art appreciation. We make our argument for such a shift in focus first, by situating art appreciation as an active social practice. We follow by reviewing the available psychological and cognitive neuroscientific evidence that art appreciation cultivates socio-epistemic skills such as self- and other-understanding, and discuss philosophical frameworks which suggest a more comprehensive empirical investigation. Finally, we argue that focusing on the socio-epistemic values of art engagement highlights the important role art plays in our lives. Empirical research on art appreciation can thus be used to show that engagement with art has specific social and personal value, the cultivation of which is important to us as individuals, and as communities.

“What art does is to coax us away from the mechanical and toward the miraculous. The so-called uselessness of art is a clue to its transforming power. Art is not part of the machine. Art asks us to think differently, see differently, hear differently, and ultimately to act differently, which is why art has moral force.”

— Jeanette Winterson ( Winterson, 2006 )

Introduction

Traditionally, discussion of the nature of the arts and their role in our daily lives and communities lay within the purviews of criticism, art history, and philosophy. Within the last century, there has been a growing interest by psychologists and more recently, neuroscientists, to scientifically investigate art experiences and appreciation. Broadly, questions central to this investigation include:

(a) What happens when we experience a work of art? Specifically, what are the perceptual, emotional, and cognitive processes mediating our responses to art?

(b) Can one account for variations in taste? And if so, how does one's psychology and biology contribute to those preferences?

(c) What is common about the experiences one has across different forms of art? What is distinct?

(d) Are our responses to art universal or culturally and historically situated?

(e) Are art experiences pleasurable and how is the response distinct from other pleasurable experiences?

To scientifically investigate these questions, psychologists often ask viewers to rate the aesthetic appeal of an artwork, to rate their preferences for it compared to other artworks, and to indicate their emotional responses to various works. Typical questions might include: how much do you like the artwork; how aesthetically pleasing is the artwork; and how emotionally moving is the artwork? Researchers might then analyze the extent to which ratings reflect the formal features of that artwork—e.g., how balanced the composition is, how prototypical the depictions are, or perhaps how much the statistical structure within the image parallels natural scene statistics. As such, psychologists have identified a variety of formal features that seem to influence aesthetic and preference scores, including symmetry, color, contrast, aspect ratio, prototypicality, natural scene statistics, and complexity (e.g., Berlyne, 1971 ; McManus, 1980 ; Taylor et al., 1999 ; Shortess et al., 2000 ; Graham and Field, 2008 ; Schloss and Palmer, 2011 ). Similar questions have been explored in other domains of art including music and literature (e.g., Rentfrow and Gosling, 2003 ; Koopman and Hakemulder, 2015 ). Furthermore, many researchers have demonstrated that individual differences, be they stable or transient, can influence preferences and judgments. For instance, culture and experience (e.g., Reber et al., 2004 ; Bullot and Reber, 2013 ), expertise and knowledge (e.g., Winston and Cupchik, 1992 ; Silvia, 2006 ) and current emotional state (e.g., Eskine et al., 2012 ) shape judgments. Additionally, individual differences in perceptual capacities, such as visual-object working memory (VOWM) are associated with preferences for formal features such as visual complexity within visual artworks ( Sherman et al., 2015 ). These findings aim to illustrate the importance of accounting for the between and within subject variability in preferences, emotional responses, or beauty judgments.

A complementary approach, neuroaesthetics, is concerned with investigating the neurobiological substrates of aesthetic experience. For example, studies employing fMRI often task participants with making aesthetic or emotion-related judgments, and have demonstrated that art appreciation activates a distributed network in the brain subserving three core neural systems: sensory-motor, emotion-valuation, and meaning-knowledge. Important regions linked to aesthetic evaluation and preference for art include areas related to domain-specific processing such as the visual system for visual art (e.g., the lingual gyrus, middle occipital lobe), memory recognition (e.g., fusiform gyrus, parahippocampal gyrus), higher-order conceptual integration (e.g., anterior temporal lobe), emotion and reward (e.g., the anterior insula, caudate/striatum), valuation (e.g., anterior and ventromedial prefrontal cortices), and more recently metacognition (e.g., structures within the default mode network such as posterior cingulate cortex) (for reviews and meta-analyses, see Di Dio and Gallese, 2009 ; Brown et al., 2011 ; Chatterjee and Vartanian, 2014 ; Vartanian and Skov, 2014 ).

Notably, although the aesthetic sciences broadly concern themselves with explaining art appreciation 1 , what can be gleaned from the above findings is that they have, up to this point, primarily investigated experiences of the aesthetic. That is, scientists have privileged investigating individual judgments of beauty or preference, many times ignoring socially-relevant outcomes of art appreciation or the social context of art creation and art appreciation. This is the the case within both the psychological and neuroaesthetics literatures. For example, neuroaesthetics research typically uses art (paintings, music, poetry, dance performance) as a stimulus to determine the neural mechanisms associated with preference, beauty, sublimity, and pleasure-based responses (e.g., Blood and Zatorre, 2001 ; Kawabata and Zeki, 2004 ; Vartanian and Goel, 2004 ; Jacobsen et al., 2006 ; Ishizu and Zeki, 2011 ; Lacey et al., 2011 ; Brattico, 2015 ).

Empirically investigating art appreciation in this way, however, risks conflating the arts with aesthetics. That is, it risks reducing the study of the nature of the arts to their ability to cause a particular feeling of disinterested joy or pleasure in a beholder. This reduction is reflected in (i) the way neuroaesthetics frames and understands art—namely, as an object that one contemplates and experiences in a disinterested manner, (ii) in the focus researchers place on measuring judgments related to beauty, liking, and pleasure as primary “outcomes” of the art experience, and (iii) in the contexts in which aesthetic experience is studied, often in labs on computers, removed from social and historical contexts, and in the visual arts, over short viewing times rarely exceeding 15 seconds.

The prevailing use of these measures and contexts implies that what defines an art experience is the pleasure caused by interacting with something aesthetically pleasing, and that the primary scientific task is describing the perceptual and emotional processes related to, or which constitute, a moment of liking or joy. Such a reduction limits the range of human experiences and capacities identified as appropriate objects of scientific investigation in this field. Moreover, “able to cause aesthetic experience” is a philosophically dubious conception of the nature of the arts, and can be particularly problematic in cases where “beauty” or “disinterested pleasure” is not a productive theoretical framework for evaluation of an artwork, as in some modern and contemporary art forms (e.g., see Carroll, 2012 for review). Similar methodological critiques have been presented within music as well as other domains of art (e.g., Sloboda et al., 2001 ; Brown and Dissanayake, 2009 ). For instance, within the domain of music, much of the research investigates individuals' cognitive and emotional responses to passively listening to a musical piece (as well and the perceptual features that prompt such a response) discounting the social functions of the work.

Frameworks from the history of philosophical aesthetics and contemporary methodological discussion within empirical aesthetics can be particularly instructive for psychologists and neuroscientists interested in investigating the arts. As indicated above, philosophical attempts to define the nature of art by appeal to the kind of experience often studied by aesthetic science have been criticized for failing to fully capture or appreciate the social, cultural, or historical situatedness of the art-object or the person whose experience is being studied. Some empirical contextualist theories take a similar stance, recommending scientific investigations that go beyond the “basic exposure” mode of art appreciation, noting that the kind of knowledge one would gain from perceptual exploration removed from historical understanding is “shallow at best” ( Bullot and Reber, 2013 ). Rather, psychology must embrace an enriched understanding of art appreciation by investigating how, for example, an individual causally reasons about the observable features and attributions of an artwork, “mindreads” or attempts to cognitively model the artist and her intentions, experiences discovery or understanding-based emotions, and generates theories about the relevant content, form, and function of the artwork ( Bullot and Reber, 2013 ).

Relatedly, we suggest that the current scientific research on art appreciation discounts what many would consider the very essence of art: its communicative nature, its capacity to encourage personal growth, its ability to reveal deep aspects of the human condition, to challenge preconceptions, to help us reconceptualize a question we are grappling with, and to provide clarity on ambiguous concepts or ideas. A host of philosophical, art-historical, and critical theories of the nature of the arts, art appreciation, and artistic creative practice suggest a more general theoretical shift away from the project of empirically studying art-objects by focusing on individuals' phenomenological experiences, and toward one which recognizes that individual psychological experiences or habits are shaped by engaging with the arts as part of our communities and social fabrics (e.g., see Carroll, 2012 for review). For instance, some philosophers and scientists alike have claimed that the arts, broadly conceived, have moral value, suggesting that engaging with art can be potentially transformative, for it encourages us to consider the welfare and good of other people, enhancing both our moral compass and self-knowledge (e.g., Nussbaum, 1990 ; Koopman and Hakemulder, 2015 ).

Our primary goal here is to argue that a systematic scientific study of art appreciation must explain the potentially broad-ranging and diverse social outputs of arts engagement, and thus, must go beyond measurements of aesthetic pleasure or liking. We advocate for the need to embrace an expanded empirical research program characterized by reframing the arts as socio-epistemically valuable —that is, specifically useful for gaining knowledge and insights about oneself and society. Importantly, we suggest that an empirical research program that recognizes the arts as social practices (which we expand in Section Arts-Appreciation as Socio-epistemically Valuable) can potentially unify prior research and more clearly specify the types of investigations needed to achieve a fuller understanding of art appreciation.

For instance, information-processing accounts of art appreciation aim to understand the relationship between inputs (e.g., formal features, transient individual differences like emotional or mood states, and more sustained individual differences in personality, culture, historical contexts, or expertise), processing mechanisms unfolding related to the art experience (e.g., the psychological and neurobiological substrates of perceptual, cognitive, and emotional processes, or disruptions to one's self-schema), and outputs (e.g., appraisals/judgments of liking, epiphany/transcendence, self/other-understanding; well-being). Fitting to our art-as-social-practice view, we suggest that researchers might begin to investigate the information-processing system through the lens of socially-related outputs, such as self and other understanding, rather than through the lens of aesthetic outcomes of art (see Table 1 ). That is, how do brain structures like the default mode network, which is recruited during art appreciation, contribute to socio-epistemic outcomes of art appreciation like self-understanding? This focus may reveal the need to develop experimental approaches better suited to evaluating the nature of the arts which recognize how creative practices and appreciation are cultivated socially, over long periods of time, and sustained both at the community and the personal level.

Table 1 . Factors influencing art appreciation.

Below, we start by framing the arts as social practices that are embodied, enactive, and communicative. Although our art as social practice organization is not in contrast to information processing accounts, it importantly allows us to focus empirical evaluations on the cluster of skills that are developed through art appreciation. Among these skills, we focus specifically on those we refer to as socio-epistemic, and demonstrate that self- and other-understanding are both socially relevant and meaningfully cultivated through sustained art engagement.

Arts-appreciation As Socio-Epistemically Valuable

We begin by situating arts engagement, and specifically art appreciation, as a communicative, dialogic, dynamic, and transformative practice rather than as passive contemplation of beautiful, pleasurable, or otherwise aesthetically interesting objects. We argue that an “art as social practice” framing like this raises more relevant, interesting, and psychologically rich questions about the arts than does the traditional framing of art appreciation as reducible to aesthetic experience.

The Arts as Social Practices

In Art Rethought: The Social Practices of Art (2015), Wolterstorff argues that we should adopt MacIntyre's account of social practices as a framework for understanding the nature of the arts ( Wolterstorff, 2015 ). MacIntyre (1984) defines social practices as:

…coherent and complex form[s] of socially established cooperative human activity through which goods internal to that form of activity are realized in the course of trying to achieve those standards of excellence which are appropriate to, and partially definitive of, that form of activity, with the result that human powers to achieve excellence, and human conceptions of the ends and goods involved, are systematically extended (p. 187).

As forms of human cooperative activity, they exist within social groups, both large and small, and persist through time. Consider, for example, the social practice of portraiture, a genre of painting which depicts a human subject, often in which the face is the main theme. This genre has existed historically across many, varied communities, and the genre develops and is shaped by the cultural, economic, and moral commitments of various social groups, in addition to the artistic styles and technological developments within these communities. “Painting a portrait” is done with respect to norms, standards, and expectations of the genre that are, in an important sense, public. Moreover, these norms and standards constitute criteria for having created an excellent portrait. That is, we can individually and collectively deliberate and debate about whether some particular artwork is a portrait, or is a good portrait. Furthermore, accomplishments such as ‘mastering the ability to depict a complex emotional expression in a two-dimensional medium’ (Leonardo DaVinci's Mona Lisa ), or ‘successfully communicating the cruelty of poverty and dignity of poor people by rendering sympathetically and beautifully the humanity of someone who is poor’ (e.g., Dorothea Lange's, Migrant Mother ), are goods that can only be achieved through the practice of portraiture. Finally, the genre, itself, develops throughout time, within different communities. There are innovations in portraiture with respect to artistic style and with respect to technology. Consider, for example, how Henri Matisse's Green Stripe (Portrait of Madame Matisse) both radically departs from and conforms to the norms of the practice, or how the invention of photography changes and informs the meaning of “creating a portrait.” Matisse's innovation and the development and use of photography for artistically depicting human faces, both enrich our understanding of the aims of art and the possibilities of human experience.

By following this emphasis on the arts as practices, we mean to shift attention to art creation and art appreciation as activities “we do,” from the conception of art appreciation as passive reception of perceptual information from art-objects. In doing so, we do not commit ourselves to any particular theory or definition of art, be it the institutional view ( Danto, 1964 ; Dickie, 1974 ), which holds that artworks are artifacts that have been identified as such by persons appropriately situated with respect to “the artworld,” 2 or the historical ( Levinson, 1979 ) or narrative views ( Carroll, 1988 ), which hold that artworks can be identified by relationships to existing artworks. Instead, we follow these traditions, and others in anthropology and sociology (e.g., Becker, 1982 ; Dissanayake, 1990 ; Gell, 1998 ; Harrington, 2004 ), in their recognition that both arts appreciation and art creation, whatever they may be, are culturally situated within human communities 3 . We contend that this very foundational and basic recognition is largely absent or significantly downplayed in current empirical work, and it is this sense of social—longstanding practices, embedded in the fabric and life of communities—that is foundational to our proposed framework.

The Arts and Socio-Epistemic Skills

One model for how to understand art appreciation as active engagement in a practice can be found in Kieran (2012) . There, he argues that art appreciation is an intrinsically valuable skill that allows one to cultivate “excellences of character,” because practiced arts engagement allows one to better imagine and critically examine not only aesthetic qualities of artworks, but also “artistic originality, emotional expression, insight and moral understanding.” (p. 23) This notion of skill has a few different features that matter a great deal to an expanded empirical research program: (1) art appreciation is learned through sustained practice, suggesting its intrinsic relationship to the culture and community, or, at least, to other people; (2) is a capacity that is developed over non-trivial lengths of time; and (3) may be relevant to other domains, as skills can be transferable.

Drawing from other philosophical literature on art appreciation, we see a focus on what we refer to as socio-epistemic skills. Included in this category may be capacities like good judgment, richer sensitivity to detail, or, following Hume, “delicacy of imagination, good sense, comparative experience, and freedom from prejudice” ( Kieran, 2012 , p. 23). What makes these skills social is their relationship to one's ability to better understand oneself and other people, and to potentially revise one's own moral, political, or social commitments 4 . Although the mechanism for enhanced understanding of self and others is not fully theorized in the philosophical literature, it is often taken to be developing a kind of sensitivity to detail, context, or nuance (e.g., Murdoch, 1970 ; Nussbaum, 1990 ; Carroll, 1998 ).

Empirical research complements the philosophical framework above by helping us understand the mechanisms that underwrite the particular socio-epistemic skills of other-understanding and self-understanding 5 . We choose to highlight self-understanding and other-understanding because they align well with what many think of art appreciation as doing: helping them see others and the world from a different point of view, altering their perspectives, and helping them to understand more about themselves (e.g., what moves them, or what makes them uncomfortable). At the same time, we do not mean to commit to any specific or direct causal pathways between cognitive processes, art appreciation, and other- or self-understanding. Rather, we mean to identify this as an open area of much needed investigation.

Before turning directly to this discussion, we also note that embracing this theoretical shift toward understanding the arts as social practices would allow us to explain how art appreciation is partially constitutive of living a flourishing human life. A longstanding empirical program has been to connect the arts (both appreciation and creation) to happiness, well-being, or flourishing. For instance, Cuypers et al. (2012) demonstrate through a large-scale population study that both art appreciation and art creation are associated with increased well-being (as measured by perceived health, life satisfaction, and anxiety and depression scores). Philosophical conceptions of eudaimonia contend that a flourishing human life centrally involves, at least, the use of skills or excellences of character the development of which are intrinsically rewarding, and the exercise of which are, thereby, pleasurable. Thus the shift we are recommending does not discount previous research, but rather, locates and explains the liking, preference, and pleasure responses to art-objects as well as the experience of being moved, as important aspects of the skill-based conception of art appreciation. This also allows us to strengthen arguments for the value of the arts that does not embrace crass instrumentalism, but rather, is capable of explaining the central role of the arts in human life ( Kieran, 2012 ). Moreover, regardless of whether one is committed to the broader eudaimonistic theory of well-being, or the claim that the development of human excellences and skills is central to that flourishing, those who hold that art appreciation is capable of developing the capacities and related skills of other-understanding and self-understanding are making empirical claims that empirical aesthetics can evaluate. To that end, a complete model of aesthetic appreciation will also need to contend with these claims and find a place for these socio-epistemic “outputs” in their models.

In the sections that follow, we use philosophical discussions to frame and suggest two lines of empirical inquiry within this theoretical orientation of the arts as social practices. The first, self-understanding, discussion of which is nascent in both the psychological and philosophical literatures, asks whether and how art appreciation as a practice can lead to a richer understanding and appreciation of one's own moral values, commitments, and conception of who and what one is. The second, other-understanding, more fully developed in both literatures, asks whether and how art appreciation as a practice can lead to a better understanding of the emotional and cognitive states of others, and the potential moral and social value of such an understanding. We conclude with a discussion of how such a research program may be envisioned and developed moving forward.

Art Engagement As a Path to Self-Understanding

As discussed above, in this section we attempt to lay a foundation for a line of inquiry into how self-understanding may be enhanced by engaging in practices of art appreciation, as part of our suggestion that conceptualizing the arts as social practices would be an appropriate and fruitful framework for psychologists and neuroscientists to embrace.

Philosophical Conceptions of the Relationship between Art Appreciation and Self-understanding

In philosophy, the term “self-knowledge” often refers to knowledge of one's own mental states—that is, knowledge of our own beliefs, thoughts, or sensations. In contrast, “knowledge of the self” can refer to knowledge or understanding of one's “self” and its nature. Following Gertler (2015) , we may include under this heading four different debates about our understanding of ourselves, as selves: the nature of self-identification (i.e., one's ability to distinguish one's self from others); whether self-awareness is a mechanism for grasping the nature of the self; whether self-awareness is a means to grasping one's personal identity over time; and, whether and what sort of self-understanding is necessary for rational or moral agency.

Insofar as engagement with the arts is able to enhance some notion of self-understanding, it fits most comfortably within this final debate: the sort of self-understanding necessary for rational or moral agency. Martin (1985) , providing one way of enriching this “necessary for agency” conception, claims that self-understanding is an achievement . He explains that developing a “justifiable and meaningful perspective on our lives” often calls for “appropriate adjustments in attitude, emotion and conduct,” and realizing these things is something that we work for, or that we strive to accomplish. (p. 2) Relevant to this kind of self-understanding is what we may refer to as “self-identity”—“individuals' subjective senses of who they are—their own self-images” ( Martin, 1985 , p. 5). Further, we may consider the heart of self-identity as a set of commitments or values—be they intellectual, artistic, moral, or religious—that organize individuals' behavior, attitudes, and beliefs. Someone who has proper self-understanding not only recognizes and affirms her central commitments and values, but also acts and feels according to these commitments and values. In this way self-understanding is a socio-epistemic skill because one's ability to recognize and act on her central values (e.g., feel and act compassionately) concerns a social ability. The content of the values or commitments substantially refer to other people, institutions, histories, and communities, and the attitudes and behaviors indicated are learned and exhibited within communities and relationships.

Philosophers who defend the view that art appreciation is a form of moral understanding can inform our conception of how art appreciation may enhance self-identity and self-understanding. A particularly influential view is Noël Carroll's clarificationism ( Carroll, 1988 ). Unlike the sciences, which allow individuals to acquire new propositional knowledge, Carroll argues art appreciation is capable of deepening our existing knowledge, something he refers to as “understanding.” Carroll suggests that the narrative arts, in particular, encourage us to apply our moral knowledge and emotions to a specific case, which aids in the development of our capacity to manipulate, refine, or clarify what we know, and to then intelligibly apply that knowledge. Carroll uses the example of Crime and Punishment to explain this point. It would be absurd to claim that the reader learns the truth of the proposition “murder is wrong” from her reading of the novel. In fact, it may be that a reader would already need to have this bit of propositional knowledge in order to make sense of the novel in the first place. Yet, engagement with the novel can be a source of moral understanding and self-development. Engagement may help give shape to, clarify, or deepen one's understanding of the horror of killing, and of the nature or importance of guilt, redemption, and moral character. Moreover, insofar as these moral beliefs and values are part of the central commitments and values that constitute your self-identity, engagement with the novel can help you know yourself better.

That art is a context for deepening understanding rather than gaining propositional knowledge is also taken up by Lopes (2005) . There he argues that the kind of seeing (“seeing-in”) cultivated by practiced visual art engagement enriches moral sensibility by enriching the suite of intellectual resources that make the viewer reliable at discriminating morally relevant features of situations. (p. 180) Part of the moral sensibility Lopes describes includes what he refers to as a repertoire of moral concepts (e.g., solidarity, grief, violation). Some visual art, though not all according to Lopes, can be used to deepen and understand those concepts. In this way, some visual art can communicate moral ideas in new or challenging or poignant ways that cause one to revise an important or closely held moral value, and thus, can be important to developing one's self-understanding.

Although the philosophical discussion of self-understanding or transformation through engagement with the arts primarily concerns moral or social knowledge, we see no reason to believe it must be limited to these contexts. The focus on moral knowledge in the philosophical literature may be occasioned by the felt need to distinguish the arts from the sciences as a means of knowing, as the latter tend not to have this moral or social focus 6 . However, we may think of the arts as a path to non-moral self-understanding as well, or, as above, as about non-moral yet central commitments and understandings important to our self-identity. For example, the works displayed during the 2013–2014 Los Angeles County Museum of Art retrospective of the work of Light and Space artist James Turrell, were described by many (critics and lay people alike) as transformative . The immersive light environments cause one's own perception to become the object of reflection, and led many to a deeper understanding of themselves and their relationship to the external world, deepening their conception of themselves as embodied beings whose access to the world is mediated by a visual perceptual faculty with particular features, limitations, and abilities, and of light, itself, as a physical substance. This fact (that perception is mediated by light) is not one that people learn from this exhibit; people learn that in middle school science classes. But being confronted with artistic works that exploit and make manifest this fact nevertheless affords viewers an understanding of the significance of this fact.

Enhanced Self-understanding through Art Appreciation: Empirical Evidence

As in the philosophical literature, there also seems to be limited work in the psychological literature focused on the importance of art engagement in cultivating self-understanding, although research on self-reflection may speak to the psychological mechanisms that make possible the socially-relevant conception of self-identity as described above. Following Koopman and Hakemulder (2015) , self-reflection refers to “thoughts and insights on oneself, often in relation to others and/or to society” (p. 82). This type of introspection often relates to one's emotions (e.g., monitoring current states and/or comparing those states to prior states), memories, values, and beliefs, and is associated with positive consequences (e.g., better mental health, well-being, increased capacity for self-regulation).

The literary arts are a domain in which self-reflection has received more comprehensive attention. Koopman and Hakemulder review evidence suggesting that self-reflection is elicited when one reads literary texts characterized by unconventional syntax or semantic features. Specifically, they review empirical work showing that self-reflection occurs in scenarios in which “(i) [reader's] previous personal experiences are evoked by descriptions of characters, places and events, (ii) [in which] readers experience emotional responses to the characters, and (iii) [in which] readers perceive the text itself, the artifact, as striking” (p. 95). Self-reflection elicited through reading in these contexts is likely to relate to one's self-understanding and identity both in moral and non-moral contexts. Similarly, some members of the medical community have embraced the idea that the literary and narrative arts facilitate self-reflection. Brady et al. (2002) posit that practicing self-reflection outside of a clinical context, and particularly through art appreciation, could lead to better doctor-patient relationships and, thereby, better patient outcomes.

With respect to visual art, research in neuroaesthetics has also suggested that when engaging with artworks that are emotionally moving and potentially transformative, individuals may have an inward, self-reflective focus. Here, being moved refers to “intensely felt responses [such as tears or chills] to scenarios that have a particularly strong bearing on attachment-related issues—and hence on prosocial bonding tendencies, norms, and ideals—ranging from the innermost circle of one's personal life … to higher-order entities of social life (one's country, social and religious communities)” ( Menninghaus et al., 2015 , p. 8; see also Hanich et al., 2014 ; Wassiliwizky et al., 2015 , 2017a ). Recent work by Wassiliwizky et al. (2017b) suggests, for example, that poetry containing a socio-cognitive component (e.g., prose addressing other people or personifying nature) is particularly moving, leading to chills and a response in brain areas involved in self-reflection (e.g., precuneus). When an artwork moves a beholder, she likely experiences an intense emotional response as well as explicitly reflects on her experience, potentially exercising self-understanding (as well as other-understanding, which we expand on in the next section). In this way, understanding the experience of being moved (rather than just focusing on aesthetic evaluation) indicates a promising avenue of research for neuroaesthetics to develop in line with our recommendation to adopt a social practice model.

Indeed, Vessel et al. (2012 , 2013) have demonstrated that during intensely moving aesthetic experiences, the default mode network—a network of brain areas including the precuneus, medial frontal cortex, inferior parietal cortex, and medial temporal cortex known to be involved in self contemplation, self reflection, and self-referential thought—is recruited. In Vessel et al.'s (2012 , 2013 ) studies, participants were tasked with attending to a set of visual artworks and judging how moving each one was while their brain activity was recorded in a scanner. Their finding that DMN activity was higher for artworks rated as highly moving relative to those rated lower on the scale may be interpreted as an inward, self-reflective focus that co-occurs with or is prompted by being emotionally moved. Additionally, this finding is consistent with research demonstrating that the DMN is recruited during other self-referential types of tasks involving self-identity (namely, making judgments about yourself or close others), moral decision-making, and theory of mind attributions ( Northoff and Bermpohl, 2004 ; Northoff et al., 2006 ).

Psychologists have also described models that center the idea that art appreciation recruits metacognitive processes and promotes self-reflection and transformation. For example, Pelowski and Akiba (2011) (see also Pelowski, 2015 ; Pelowski et al., 2017 ) argue that influential empirical studies of aesthetic experience focusing on understanding the processes which lead to cognitive mastery of an artwork along with perceptual pleasure are “often divorced from a viewer's personal beliefs and identity” and “preclude the possibility for art to [truly] mark and transform lives” (p. 81) namely because they do not directly address discrepant experiences during an art encounter. According to Pelowski and Akiba's account, the self-reflective processing that occurs when a beholder's expectations have been violated (e.g., confusion about meaning) marks the beginning of a meta-cognitive re-assessment of an artwork, eventually leading to self-schema transformation. Similarly, Lasher et al. (1983) argue that the arts are central for mental and emotional growth because they offer opportunities for representational conflicts that, when resolved (in their case, often unconsciously) provide a way to restructure and unify initial mental representations. The process of defamiliarization, “becoming unsettled,” and self-reflecting, then may be crucial to deepening self-understanding.

In a more recent paper, Pelowski (2015) offered an empirical approach to studying art experiences as they relate to self-transformation and understanding. Specifically, Pelowski suggests that feeling like (or actually) crying during an art experience is a physical indicator of self-reflection, shifted perspectives, and self/schema changes. As a first foray into testing his model, Pelowski conducted a series of exploratory studies at several museums collecting both physiological data and self-reports from museum-goers. He demonstrated that feeling like crying while viewing art is correlated to increased self-awareness, feelings of epiphany and insight, as well as to mixed emotions corresponding to being moved. Although his empirical findings are specific to the visual arts, his model broadly appeals to all arts, as tears or chills responses are pervasive across all arts domains ( Pelowski, 2015 ). Pelowski's approach is particularly instructive as it offers a means to frame socio-epistemic skills such as self-understanding within information-processing accounts, arguing for the importance of empirically investigating how each processing stage corresponds to self-related outcomes.

Importantly, these ideas are markedly different from the more typical information-processing accounts of aesthetic experience (e.g., Leder et al., 2004 or Chatterjee, 2004 ), which focus more on successful assessment of an artwork's formal information (perceptual and cognitive mastery) in the service of emotional appraisals. This traditional approach de-centers the importance of self-reflection or cognitive growth as an outcome or aspect of art appreciation. In contrast, the paradigm we suggest (which parallels Pelowski's) posits that although detached, the contemplative pleasure, which may be an outcome of art appreciation, is not valuable merely for its own sake, but also instrumentally valuable for deepening one's self-understanding.

Although the reviewed studies are not direct evidence that self-understanding is developed by art appreciation, they suggest, at least, that self-reflection, a process relevant to cultivating self-understanding, is prompted by moving art experiences. More research will be needed to understand the extent to which and how neural mechanisms correlated to self-referential processing are recruited during art appreciation. Candidate regions for investigation are those within the cortical midline structures including the orbitomedial prefrontal cortex (OMPFC) implicated in the continuous representation of self-referential stimuli and in processing emotional stimuli independent of sensory modality, the dorsomedial prefrontal cortex (DMPFC) implicated in evaluation of self-referential stimuli, the anterior cingulate cortex (ACC) implicated in monitoring of self-referential information, and the posterior cingulate cortex (PCC) and adjacent precuneus thought to be involved in self-reflection and the integration of self-related representations (e.g., Northoff and Bermpohl, 2004 ). The partially overlapping default mode network as described above will also be critical to evaluate in the context of art appreciation.

Art Engagement as a Path to Understanding Others

Turning away from self-understanding, in this section we lay a foundation for a line of inquiry into how other-understanding may be enhanced by engaging in practices of art appreciation. Though here we highlight self- and other-understanding as separate socio-epistemic skills, we also point to the importance of investigating these “outcomes” as highly related. As before, the aim of this section is to build our suggestion that conceptualizing the arts as social practices would be an appropriate and fruitful framework for psychologists to embrace.

Philosophical Conceptions of the Relationship between Art Appreciation and Other-Understanding

Philosophers of art commonly contend that art appreciation enables us to understand others better by encouraging us to take on their viewpoints, to metaphorically take a walk in their shoes, to feel their pain. Through art appreciation we can understand ourselves as connected to one another, by recognizing others' emotions, actions, and perceptions as fundamentally similar to our own, or, more dramatically, by feeling others' emotions. For instance, in Cohen's (1993) discussion of his ambivalence toward ontological questions about the nature of art and the distinction between high and low art, he describes a memorial service in which his friend's favorite musical selections were played. Reflecting on the meaningfulness and appropriateness of this practice of playing music that someone cared for at their funeral, Cohen writes:

My friend has died and is not present. I listen to music I know he cared for. It is a fact about my friend that he cared for this music, perhaps even a constitutive fact about his sensibility: it partially defines who and what he was. It is, thus, an entrance into that sensibility. I sit listening, not merely thinking that this music meant something to my friend, but bending my imagination to the task of reaching and comprehending an aspect of my friend which responded to this music, that is, feeling what it was to be my friend (p. 154).

Here, Cohen understands artistic appreciation not only as (appropriately) playing a central role in an important social ritual of mourning, but also, or perhaps because it is one way of being in community with someone else. In this case, the mind, sensibility, or self of the person who is no longer present is accessible through attending closely to the music he loved. Similarly, Joseph Conrad characterizes the emotional sharing involved in artistic activity as:

the subtle but invincible conviction of solidarity that knits together the loneliness of innumerable hearts; to the solidarity in dreams, in joy, in sorrow, in aspiration, in illusions, in hope, in fear, which binds men to each other, which binds together all humanity—the dead to the living and the living to the unborn (cited in Goldie, 2008 , p. 192).

This notion, that the arts are an arena for interaction and potential emotional sharing between artists, beholders, and other past, present, and future beholders has an important history stretching back to at least Tolstoy (1899) , if not to Aristotle.

The kind of interaction or connection art facilitates has been thought to lead to a fuller and morally important understanding of others and oneself. Kieran (1996) develops a notion of “imaginative understanding,” a skill promoted by the arts, as striving to “appreciate what the appropriate way of looking at and acting in the world is…typically…the appropriate way to feel for, to regard, and to respond to others” (p. 341). In this way, art appreciation, by promoting imaginative understanding, facilitates good moral judgment by enhancing our moral perception and sensibilities, especially with respect to the lived experiences of other people 7 .

Developing a similar line of thought, some scholars have suggested that reading literary fiction creates aesthetic distance, which “allow[s] [readers] to experiment more freely with taking the position of a character different from themselves, also in moral respects” ( Koopman and Hakemulder, 2015 , p. 92). That is, the dynamic process occurring during art appreciation is a form of socio-cognitive and emotional training, granting viewers the “time and privacy to learn to deal more strategically with” real life scenarios in a safe, “distant” space (this idea has been discussed by Oatley, 1999 , 2016 ; Robinson, 2005 ; de Botton and Armstrong, 2013 ; Koopman and Hakemulder, 2015 ; Menninghaus et al., 2017 ). Despite this “distance” or, perhaps because of it, one can become deeply invested in fictional characters, emotionally engaging with them, and generating cognitive models of character's minds, just as one does in real social scenarios 8 .

That arts appreciation can deepen one's moral landscape by cultivating other-understanding is an empirical claim with potentially far-reaching consequences 9 . This idea has served as a theoretical foundation for arts-based therapies aimed at developing, for example, autistic children's social skills and theories of mind (see: arttherapy.org). Perhaps most robustly, as we briefly mentioned, in recent decades medicine has increasingly turned to the arts to help students and professionals cultivate proper self- and other-regarding dispositions ( Shapiro et al., 2009 ). For example, Columbia University's Masters of Science curriculum in Narrative Medicine uses the arts and humanities to “imbue patient care and professional education with the skills and values of narrative understanding” (see: http://ce.columbia.edu/narrative-medicine ). Some have suggested that arts-based interventions help physicians become more empathic and culturally-sensitive, which then leads to better patient health outcomes (e.g., Novack et al., 1997 , pp. 502–509), whereas others have focused on the importance of reflection and imagination for developing insight, emotional understanding of patients, or other valuable “patterns of knowing” (e.g., Berragan, 1998 ; Rodenhauser et al., 2004 ; Averill and Clements, 2007 ).

These theoretical applications demonstrate the importance of reviewing the available empirical evidence that aligns with an argument that art appreciation cultivates other-understanding, the importance of understanding the psychological mechanisms underlying other understanding, as well as the importance of establishing norms for empirically investigating more fully the socio-epistemic outcomes and values of art appreciation.

Enhanced Other-Understanding through Art Appreciation: Empirical Evidence

Psychological research suggests that there are (at least) two related ways we can come to understand other people and their experiences: (i) cognitively, and (ii) emotionally “resonating” with others' experiences. Cognitive empathy, also often called “cognitive perspective-taking,” “theory of mind,” “mentalizing,” or “mindreading,” 10 refers to an individual's capacity to model others' experiences by making inferences about their intentions and predictions about future actions based on that mental representation. Although this cognitive process reflects one's capacity to model other people's minds, it crucially does not require emotional investment (e.g., I may understand that you are anxious but I do not feel that way myself).

Another way, then, to understand other people is to have an “insider” view by actually experiencing what the other person is experiencing. This “catching” of another person's experience is what most scholars refer to as empathy. Although there are many definitions for empathy in the psychological and philosophical literature (see Batson, 2009 ), most scholars broadly agree that there are two key criteria characterizing empathic responses. Firstly, empathy involves an affective capacity to recognize and resonate with others' emotions (also widely called “emotional contagion” or “affect sharing”). The affective response should be isomorphic with another person's affective state ( Eisenberg and Fabes, 1990 ; De Vignemont and Singer, 2006 ). That is, one must experience the same emotion as another person, rather than simply respond emotionally to someone else's emotion (e.g., happiness in response to someone else's misfortune would not be isomorphic). This isomorphism is emphasized in the literature as distinct from related phenomena such as sympathy, which may be emotionally powerful but is usually thought of as feeling “for” rather than feeling “with.” Secondly, empathy should involve an awareness of the source of one's affective response; that is, a mechanism to distinguish between self and other. Imitation or emotional contagion alone, seen even in young infants, does not then reflect empathy (e.g., De Vignemont and Singer, 2006 ), as true empathy requires a more developed sense of self, agency, and other. Here, we will refer to this process as affective empathy.

Echoing the philosophical discussion above, a wide empirical research program has suggested the social and moral importance of both affective empathy and cognitive empathy, arguing that they are critical for social development and successful social interaction. Individuals with impaired (or a lack of) affective empathy are often characterized as psychopathic (e.g., Hare, 1991 as cited in Blair, 2005 ), and individuals with impaired theory of mind, a characteristic of autism, exhibit a host of social deficits including difficulties communicating, understanding others' thoughts and desires, recognizing and imitating others' facial expressions, among other issues (e.g., Blair, 2005 ). Moreover, although there might sometimes be negative consequences of increased empathy (e.g., favoring social “in-groups”; in Bloom, 2017 even goes to suggest that empathy has more costs than benefits), cognitive and affective empathic capacities in many ways provide a foundation for moral behaviors ( Decety and Cowell, 2015 ). For instance, even short-term manipulations of cognitive perspective-taking can lead to increased feelings of social affiliation, perceived similarity, perceived closeness, intergroup understanding, desire to engage in intergroup contact, and to prosocial behaviors such as increased cooperation, sharing, comforting, and helping even in situations where prosocial attitudes might be more difficult to adopt (e.g., Stephan and Finlay, 1999 ; Bodenhausen et al., 2009 ; Wang et al., 2014 ) 11 .

In addition to its social importance, empathy provides an individual with knowledge about the environment without having to actually experience it oneself; for example, seeing someone get burned when they touch a hot stove or get bruised when they fall on a pavement is informative enough to attach appraisals to those situational contexts without having to experience the pain oneself ( De Vignemont and Singer, 2006 ). This characteristic of empathy resonates with the aesthetic distance conception of fiction above, explaining how art appreciation could be a “safe space” for understanding others' difficult or taxing emotional experiences.

If art appreciation indeed enhances other-understanding, it would be reasonable to expect that we would find evidence, at least in some contexts, that engaging with art, be it viewing visual art, reading literature, or listening to music, recruits mechanisms associated with cognitive and affective empathy. For example, there may be evidence demonstrating that the neural mechanisms implicated in affective or cognitive empathy during real social interactions are also engaged when “interacting” with visual art or with fictional characters. Furthermore, art appreciation should mirror findings within the social interaction literature, such that after art-appreciation-based manipulations, we may find increases in self-reported perceived similarity and closeness, and perhaps increased degree of prosocial behavior exhibited toward an individual. Finally, we should expect that repeated “practice” or engagement with arts would develop empathy, perhaps changing aspects of one's disposition, personality, and capacity to empathize in future situations. Below, we review empirical evidence in line with each of these predictions, with the aim of demonstrating the promise and possibilities of the shift to a social practice framework in neuroaesthetics.

Simulation, Embodiment and Arts-Engagement: Neural Mechanisms

Some researchers within neuroaesthetics have begun to reconsider arts engagement as a fully embodied, enactive experience (e.g., Freedberg and Gallese, 2007 ; Nadal et al., 2012 ), with empirical evidence suggesting the involvement of neural processes related to both perspective-taking and affective empathy during art appreciation. One such model of the role of embodied responses to visual arts is presented by Freedberg and Gallese (2007) . They suggest that embodied responses occurring during art appreciation are forms of cognitive and affective simulations and, as such, play a role in facilitating an understanding of both the representational content of an artwork and of the intentions of the artist. Freedberg and Gallese provide several examples demonstrating that viewers have physical, “felt” responses to visual representations, even if those representations are abstract. For instance, the authors speculate that viewing a painting like Caravaggio's Incredulity of Saint Thomas , in which a man is poking at someone else's wound, or experiencing Michelangelo's Prisoner's , in which the figures appear “trapped” in the material out of which they are sculpted, leads to embodied responses of physical pain in the beholder. Moreover, elements within a visual artwork that simply imply the gestures used by the artist (e.g., canvas cuts as in artist Lucio Fontana's work, or Jackson Pollock's drip paintings) can also strongly activate the motor cortex, and are thus felt by beholders as actions ( Battaglia et al., 2011 ; Umilta et al., 2012 ).

More evidence for action simulation during art viewing is provided by Leder et al. (2012) who demonstrate that we covertly simulate actions produced by a visual artist while we engage with the work. That is, when viewing work by Georges Seurat, for example, we may covertly “stipple” our hands, whereas while viewing art by Vincent Van Gogh, we may covertly create broader strokes with our hands. Interestingly, when the researchers experimentally manipulated participants motions to either be explicitly aligned or misaligned with painting style, preference scores were affected. That is, participants in congruent groups (stippling while viewing works in the Pointillist tradition or stroking while viewing works with strong brushstrokes) reported liking the artworks more than those in incongruent groups suggesting that incongruent motions interfered with motor resonance ( Leder et al., 2012 ). Researchers have similarly discussed the role of embodiment with respect to music as well as the literary arts. For instance, research has demonstrated that we develop embodied understanding of characters within a literary text (for comprehensive reviews see Koopman and Hakemulder, 2015 ; Oatley, 2016 ). One such example is seen in Hsu et al. (2014) who demonstrate that immersion or “getting lost in” emotion-laden literary text—in their case, fear-inducing compared to neutral excerpts from the Harry Potter series—leads to increased activation of the medial cingulate cortex, a structure associated with affective empathy.

Together, this research suggests that engagement with visual art may prompt beholders to mentally simulate artists' actions, and to “feel” the actions and emotions depicted in a work. Although we do not mean to suggest that simulation alone implies social understanding, as is evidenced by the fact that even very young infants (or primates) imitate without a developed theory of mind (e.g., Heyes, 2001 for review) it seems to have clear social value . Thus, embodied responses (what some refer to as “feeling into” art) may prompt meaning-making and explicit reflection (e.g., Pelowski, 2015 ). Importantly however, the extent to which mirroring, simulation, and empathy affect art appreciation and even aesthetic evaluation remains understudied.

The neural processes that are implicated in embodied emotion and action simulation, namely a medial frontotemporal network involving recruitment of the bilateral anterior insula, the dorsal and middle anterior cingulate cortex (ACC), and the ventromedial prefrontal cortex (VMPFC), as well as a mirror-neuron system (MNS), are implicated in empathy and theory of mind, and are important for representing both our own and others' actions (e.g., Decety and Grèzes, 2006 ). For example, Wicker et al. (2003) show that overlapping areas of the ACC are activated when one is imagining, observing, and expressing a disgusted facial expression. Similarly, Morrison et al. (2004) showed overlapping activation in the anterior insula and ACC both when a person was in physical pain and when she was viewing someone else in pain 12 . These responses can be modulated by a variety of factors, including dispositional/trait empathy, relationship between empathizer and target, situational context, and emotional context (e.g., De Vignemont and Singer, 2006 ). For example, in one study, electromyography was used to demonstrate that people with high affective trait empathy were more likely to automatically imitate happy and angry pictures of faces during passive viewing than people with low affective trait empathy ( Rymarczyk et al., 2016 ).

With respect to visual art, a recent study similarly showed that trait empathy correlated to both physiological (facial electromyography and skin conductance responses) and behavioral responses to art (valence, preference, interest) ( Gernot et al., 2017 ). Specifically, they showed that individuals who are high in emotion contagion are more moved by, interested in, and enjoy visual art. These high emotion contagion individuals also reacted more strongly to emotion congruent aspects of the visual art (e.g., they smiled while engaging with positive valence work and frowned when engaging with negative valence works). Similar findings have been reported within music, in which individual differences in empathetic capacities relate to understanding and interpretation of emotional expressivity and intentionality in music ( Wöllner, 2012 ; Baltes and Miu, 2014 ). In this way, the empirical evidence points to a role for empathy in synchronizing emotion-relevant perceptions and actions among individuals, perhaps for understanding others more effectively, a skill art engagement may facilitate.

Another important set of neural structures—specifically within a lateral frontotempoparietal network (relevant regions include: lateral and medial PFC, lateral and medial parietal cortex, and medial temporal lobe, temporoparietal junction, and posterior superior temporal sulcus)—have been shown to correlate with tasks related to cognitive empathy such as action observation, imitation, self-recognition, impersonal moral and social reasoning, reappraisal by focusing on physical events, and categorizing affect in facial expressions (e.g., Lieberman, 2007 ). There is also a connection between this network and the mirror neuron network discovered in primates. In primates, mirror neurons activate both when the primate performs a goal-directed action and when it observes the experimenter performing the same action ( Gallese et al., 1996 ). In humans, homologous regions of cortex (premotor cortex, LPFC, LPAC, DMPFC) similarly respond both to action observation and to imitation (e.g., Carr et al., 2003 ). Along with the regions that are implicated in embodied emotion and action simulation described above, these structures may be target regions of interest for neuroaesthetics.

The evidence linking neural processes recruited during other-understanding to art appreciation as reviewed above is promising. Perhaps the mirror neuron system (and other neural processes related to mentalizing as reviewed above) play an important role in enabling an experiential understanding of the content of a visual artwork as well as some of the artist's intentions ( Freedberg and Gallese, 2007 ). Though more research is crucial, the findings up to this point suggest that engaging with art involves processes relevant to the attribution of mental states to others ( Steinbeis and Koelsch, 2009 ; Koopman and Hakemulder, 2015 ), and this suggests that art appreciation is deeply connected to other-understanding.

(Pro)social Effects of Art Appreciation

Based on the presented evidence, if cognitive and affective empathic processes are recruited during art appreciation, just as is observed for empathy manipulations, we should observe increases in measures such as self-reported perceived similarity, closeness, or degree of prosocial behavior exhibited toward an individual after arts-appreciation-based manipulations. Again, the literary arts are an example domain where research has been particularly comprehensive. The effect of reading literature, and more specifically, narrative fiction on empathy and other-understanding has recently received widespread attention (see Koopman and Hakemulder, 2015 ; Oatley, 2016 for comprehensive reviews). For example, Kotovych et al. (2011) , find that the “challengingness” of the text, operationalized as the complexity of characters and number of ambiguities in a text, helps readers better identify with, feel more connected to, and understand a character more deeply. One explanation for such an effect is that when a literary text leaves more information about the narrator's mental life implicit and ambiguous, readers may be more likely to draw from their own experiences, resulting in a seemingly stronger connection with and understanding for an individual.

Further, psychologists have demonstrated both correlational and causal effects of reading narrative on various measures of empathy. Measures of empathy in these cases include the “Reading the Mind in the Eyes Test,” which probes one's ability to discern another individual's thoughts from their eyes alone (RMET; Baron-Cohen et al., 2001 ), or the Yoni test, which asks participants to identify others' affective and cognitive states from facial expressions ( Shamay-Tsoory and Aharon-Peretz, 2007 ). Researchers have demonstrated that individuals who spend more time reading literary or narrative fiction compared to non-fiction tend to score higher on such tests suggesting that extended “practice” reading narrative fiction may cultivate one's capacity for understanding others (e.g., Mar et al., 2006 ; Panero et al., 2016 ). And, a recent series of experiments by Kidd and Castano (2013) demonstrated that individuals who were tasked with reading a “literary” short story that is characterized by unconventional syntax, ambiguity, and semantic features scored higher on the RMET and Yoni tasks after the reading exercise compared to those who read a popular fiction or nonfiction short story. This finding demonstrates that even brief exposure to the arts might promote other-understanding.

Importantly, empathy-related processing during arts appreciation across domains (e.g., beyond just the literary arts) also seems to lead to increased prosocial behavior. For example, Sze et al. (2012) demonstrated that after watching film clips that induced empathetic concern, individuals tended to be more charitable. Interestingly, these prosocial effects were partially mediated by age such that older participants were more charitable than their younger counterparts. Although not directly related to film appreciation per se (as film in this case was merely a stimulus meant to elicit empathetic concern), it is suggestive both of the power of film and the cultivation of prosocial tendencies with art experience. Film's power to move the viewer in this way has also been associated with increased feelings of intergroup connectedness and understanding ( Oliver et al., 2015 ). Likewise, some research suggests that chills induced by music lead to more altruistic behavior, though more research is needed to tease apart the influence of factors like mood ( Fukui and Toyoshima, 2014 ). Taken together, these findings suggest the importance of a continuing research program on the (pro)social implications of arts engagement.

Although these effects seem promising, many of the claims about empathy cultivated through art appreciation are contested. For instance, some researchers have been unable to replicate the causal effects (most recently, Panero et al., 2016 ), noting, like Bullot and Reber (2013) , that a brief encounter is typically “shallow” and is unlikely to have significant impacts on cognitive or affective empathy. This is not altogether surprising as measures like the RMET are likely relatively stable across time. And, even if it appears that art engagement increases state empathy—that is, empathic responses during the interaction—the single engagement may not cultivate empathy in the long term in real-life scenarios the way that researchers hope. It is not inconceivable that an individual connects to fictional characters described as in a particular situation, but would not connect to real people in that same situation 13 . Furthermore, it is theoretically unclear why individuals who read a story just once, or even those who are well-read, should be better attuned to discriminating facial expressivity per se . Rather, it might be that narrative fiction develops imaginative capacity. In fact, research by Johnson (2012) finds that reading fiction can actually lead to decreased perceptual accuracy in discriminating fearful emotions. Johnson speculates that such reduced discriminability is likely due to a bias in attributing emotions, particularly ones congruent with a prosocial behavior, to ambiguous expressions. Similarly, research attempting to quantify the effects of both brief and longer-term art encounters on empathy and patient outcomes for medical professionals is contested and still underdeveloped (e.g., Perry et al., 2011 ; Yang and Yang, 2013 ; Kelm et al., 2014 ). Finally, there is conflicting evidence on the extent to which thrills-like responses affect schemas and behavior. For instance, the physical chills response that some individuals report in response to music as well as to visual art and literature does not always seem to differentially affect prosocial behaviors or self concept, relative to artworks that do not elicit chills ( Konecni et al., 2007 ). Thus, more empirical studies are needed to systematically address how art appreciation actually affects other-understanding.

We began this section by reviewing philosophical views that hold or imply that art appreciation is socio-epistemically valuable insofar as it cultivates other-understanding through processes like emotional sharing or imaginative understanding. Following these ideas, psychologists and neuroscientists have begun to empirically assess whether and how art appreciation deepens other-understanding. Empirical research has up to this point demonstrated that art appreciation engages similar psychological processes that are involved in social interaction, such as emotional resonance, mental state attribution, and cognitive perspective taking. Furthermore, we reviewed evidence that showed that increased “practice” appreciating the arts, arts-appreciation “interventions” (as in medical school curricula), and even “basic exposure” to the arts (as in Kidd and Castano, 2013 ) increased individual's capacities for other-understanding. Although it is promising, the empirical and philosophical research centered on the relationship between art appreciation and other-understanding is still limited in its scope, quantity, and specificity. Particularly important will be to develop robust (perhaps more longitudinal) methodologies that demonstrate the processes by which arts appreciation cultivates other-understanding as well as its relationship to self-understanding, leading a flourishing life, and other socio-epistemic skills.

Looking Ahead

In this paper, we aimed to highlight how understanding the power of the arts in our lives requires going beyond the current aesthetics-focused conception of the outcomes of art appreciation. Rather than neuroaesthetics models which focus nearly exclusively on judgments of beauty, preference, or liking as the primary outcomes of art appreciation, we should set ourselves to better understanding the range of socio-epistemic outcomes of such engagement. Here, we have focused on self-understanding and other-understanding as such outcomes, but do not intend to limit the potential of this framework shift to just these outcomes. Rather, we aimed to provide evidence for the fruitfulness of neuroaesthetics adopting a more comprehensive approach to the outcomes of art appreciation that mirror the richer conceptions of art engagement found in philosophy, art history, and art criticism, which understand art as an embodied, enactive, social practice.

Importantly, such an approach does not discount prior empirical research, but refocuses its aim around socio-epistemic skills developed within arts practices. In thinking of the arts as social practices that people engage in, we can come to better understand how they serve a variety of social and cultural values. We hope this approach inspires empirical research to more fully investigate the specific ways in which the processes underlying art engagement cultivate socio-epistemically valuable skills. That is, how do specific emotional experiences lead to self-understanding? To other-understanding? And to other socio-epistemic values? How does engagement with different art forms relate to distinct socio-epistemic values? Does engagement with literary art, for example, more promote a particular set of values, compared to practiced engagement with the visual arts or music?

To answer these questions, researchers will need to go beyond the typical unitary measures of preference after a single exposure, and instead employ more longitudinal designs incorporating both state and trait based measures. Take for example a researcher interested in whether and how engaging with particular form of visual art (e.g., art depicting minority groups such as American Indians) may deepen ones cultural understanding and appreciation. To go beyond standard designs, one might consider (a) encouraging viewers to engage with each artwork for longer periods of time (e.g., at least 1 minute), (b) comparing lab findings to naturalistic settings (e.g., conducting experiments in both settings to determine generalizability of lab results) and (c) combining methodologies (e.g., eye tracking, physiology, EEG, subjective self-reports such as being moved, interest, emotional state, and written reflections). Possible individual difference measures that researchers may employ include tests that measure capacity for cognitive and affective empathy [e.g., the Empathy Quotient (EQ; Lawrence et al., 2004 ), the Interpersonal Reactivity index (IRI; Davis, 1980 ), or the questionnaire of affective and cognitive empathy (QCAE, Reniers et al., 2011 )], tests that measure state and dispositional aspects of self-awareness [e.g., the Mindfulness Attention Awareness Scale (MAAS; Brown and Ryan, 2003 ), self concept clarity questionnaires, tolerance for uncertainty, Webster and Kruglanski, 1994 ], tests that measure emotion perception and regulation (e.g., the scale of subjective emotion experience (See; as in Pelowski et al., 2017 ), and subjective self reports relevant to one's art experience including art expertise, interest, reflections and insights. Furthermore, researchers may adopt experimental techniques from the mindfulness and meditation literature, which similarly aims to demonstrate the perceptual, cognitive, and emotional effects of mindfulness practices as compared simply to mindful states. Thus, we see our reframing as an exciting opportunity for researchers to be creative in designs (see Table 2 for examples of open questions).

Table 2 . Open questions.

Further, this kind of “art as social practice” approach encourages scientists to view art engagement, generally, be it appreciating or creating, as a form of knowledge acquisition and production. Although we focused here on art appreciation, we believe our approach generalizes to art creation. Like art appreciation, art making involves practices which integrate embodied and “mental” activities so as to render the two inseparable. In fact, the philosophical and psychological research on creation and creativity recognizes and investigates such processes of creative practice associated with individual development more so than does the research on art appreciation.

Finally, we believe that focusing on the socio-epistemic skills cultivated through art engagement highlights the important role art plays in our lives, and the need to advocate for arts education programs. Through this kind of research program, we should come to better understand the arts as socially valuable. We suggest that empirical research can be used to show that engagement with art has social and personal value, rather than monetary or economic value, the cultivation of which is important to us as individuals, and as communities.

Author Contributions

All authors listed have made substantial, direct, intellectual contributions to the work, and approved it for publication.

Conflict of Interest Statement

The authors declare that the research was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest.

Acknowledgments

The authors thank Anjan Chatterjee, Simon Penny, Dylan Sabo, Sarah Ostendorf, Ainsley LeSure, Santiago Mejia, and the two reviewers for their helpful feedback on earlier drafts of this argument.

1. ^ Recent arguments by influential researchers such as Pearce et al. (2016) suggest that neuroaesthetics is often concerned not with explaining art appreciation, but rather with understanding the aesthetic qualities of objects that include the arts. However, findings within the aesthetic sciences are often used to explain art appreciation, specifically (e.g., Pelowski et al., 2016 published a review article titled “Visualizing the Impact of Art: An Update and Comparison of Current Psychological Models of Art Experience” in which they do just that).

2. ^ While it may be that the kinds of social practices we are talking about relate to “artworld” institutions, practices are logically independent of and prior to institutions (see MacIntyre, 1999 for the relationship between practices and institutions).

3. ^ The kind of theoretical shift we recommend—toward understanding the arts as practices—is also related to Noë's (2015) . There, he develops an account of the arts as organized activities , insofar as they are: (1) natural or primitive, (2) “arenas for the exercise of attention, looking, listening, doing, undergoing” (p. 6), (3) structured and organized in time, (4) emergent, and which (5) have a function and (6) are a source of pleasure for those who engage in them (pp. 4–5). This approach is similar to the social practice account in that it is interested in the role of the arts in structuring a well-functioning or flourishing human life. It differs on the strength of the emphasis placed on the embodied nature of the arts, and in the expressed biological and “natural” interpretation it gives to these practices through the notion of “organizing” that it employs.

4. ^ See Stolnitz (1992) for discussion of the philosophical debate about aesthetic cognitivism, which is concerned with whether we can learn from or know through art appreciation.

5. ^ In doing so we do not claim that these are the only valuable socio-epistemic skills developed by the social practices of the arts or arts appreciation. For example, the “Seven C's” identified by Koelsch (2014) (social contact, social cognition, co-pathy, communication, coordination of actions, cooperation, social cohesion) is a taxonomy of what the author refers to as social functions of music. Similarly, other researchers including Panksepp (2009) highlight the social importance of music evolutionarily, particularly in its capacity to evoke social emotions.

6. ^ Another hypothesis about this focus on moral knowledge may come from the overlap in moral and hedonic processing, evidence for which may be found in Tsukiura and Cabeza (2010) .

7. ^ Kieran's argument draws on the rich discussion of moral understanding and art appreciation, especially that of Iris Murdoch and Martha Nussbaum. Iris Murdoch argued that engagement with and creation of art (especially painting and literature) hone moral perception by tuning the perceiver to the salient features of moral reality; the arts make one's moral perception more discriminating and discerning. That is to say, engagement with the arts develops one's ability to see the world as it truly is, making art “the most educational of all human activities.” (1970) In Love's Knowledge Nussbaum contends that moral imagination, necessary to good moral judgment (and seeing the world as it truly is), is similar to artistic imagination (1990). She explicitly links the type of fine-grained attention to detail and ability to “see” the world in morally complex and nuanced ways cultivated by arts appreciation with the development of self and other-understanding.

8. ^ There is some disagreement among philosophers about what cognitive process best characterizes this emotional-engagement, theorists variably refer to identification, empathy, sympathy, and mental simulation (see Giovannelli, 2005 ).

9. ^ Some researchers have gone so far as to speculate on the socio-cultural benefits of arts engagement in relation to other-understanding. In his book, The Better Angels of our Nature , Pinker (2012) speculates that a decrease in contemporary violence can be partially attributed to increased literary consumption, relying on the notion that perspective-taking is fundamental to reading literature and that it leads to increased empathy and other-understanding.

10. ^ We gloss over here some of the nuances that distinguish each of these terms. For instance, theory of mind is most often discussed in a developmental context, in contrast to cognitive perspective-taking and cognitive empathy. However, for the most part, they refer to the same/a very similar process.

11. ^ Heyes (2001) provides an analysis of theories and evidence describing the relationship between imitation, theory of mind, and social cognition. Heyes points out “although it is plausible that the experience of imitating and being imitated contributes to the development of theory of mind, there is not currently a well-supported theory specifying the nature of the contribution” (p. 260).

12. ^ Additionally, Singer et al. (2006) demonstrated that the proposed neural networks subserving empathy indeed represent “true” empathizing with another person, rather than just imagining one's own emotional experience. They first engaged participants in a game in which confederates played either fairly or unfairly. They then showed the same participants videos of their fair and unfair partners experiencing pain, while simultaneously measuring participants neural activity. Interestingly, all participants empathized with fair players, but only female participants empathized with the pain felt by unfair players experienced. In contrast, males seemed to experience more joy (evidenced by activation of reward circuitry), indicating their seeming desire for revenge against unfair players.

13. ^ Philip Sidney wrote a sonnet about just this point in the 1580s: http://www.bartleby.com/358/46.html

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Keywords: empirical aesthetics, neuroaesthetics, art appreciation, art as social practice, self-understanding, other-understanding

Citation: Sherman A and Morrissey C (2017) What Is Art Good For? The Socio-Epistemic Value of Art. Front. Hum. Neurosci . 11:411. doi: 10.3389/fnhum.2017.00411

Received: 20 May 2017; Accepted: 31 July 2017; Published: 28 August 2017.

Reviewed by:

Copyright © 2017 Sherman and Morrissey. This is an open-access article distributed under the terms of the Creative Commons Attribution License (CC BY) . The use, distribution or reproduction in other forums is permitted, provided the original author(s) or licensor are credited and that the original publication in this journal is cited, in accordance with accepted academic practice. No use, distribution or reproduction is permitted which does not comply with these terms.

*Correspondence: Aleksandra Sherman, [email protected]

Disclaimer: All claims expressed in this article are solely those of the authors and do not necessarily represent those of their affiliated organizations, or those of the publisher, the editors and the reviewers. Any product that may be evaluated in this article or claim that may be made by its manufacturer is not guaranteed or endorsed by the publisher.

The Elements of Art Eight tools, infinite expression

All artwork speaks the same language through a vocabulary of eight terms expressed in infinite ways. We all understand the vocabulary of art subconsciously, but recognizing how it’s applied enriches our experience of art and allows for nuanced discussion of artworks and appreciation of the artist's passion and skill. The vocabulary of art is made up of the Formal Elements of Design:  line, shape, form, space, color, texture, motion, and time.

The most basic element of design is the line: a mark with greater length than width, the path traced by a moving point. In mathematics, a line has no width, but in art, lines can be thin, thick, rough or smooth. Lines can convey tremendous emotion, from aggressive zig-zags or tranquil waves to nauseating spirals. Artists can convey confidence in bold lines, or precision with straight lines. 

A shape is formed when lines enclose a space. The edges of the shape are its contour, which can be geometric or organic, open or closed. Like lines, shapes can be expressive, sharp or soft, architecturally rigid or flowing. Simple shapes form a common vocabulary that stretches back millenia, often associated with specific attributes. Roman Architects believed the circle to be divinely perfect, and used it when designing their temples. Triangles were imagined to point to the heavens.   

Form is the real or perceived dimensionality of a shape, expressing length, width, and depth. Spheres, cubes, pyramids are three-dimensional forms, and some of the fundamental building blocks for expression in art. Form can also describe the structure of a work of art. The composition of a painting or the chapters of a book. Form can be used to talk about the arrangement of formal elements that present the whole.

Space is the area between and around objects. In art and design, the space is as important as the forms it surrounds. Space can be two or three dimensional, and is often referred to as negative space. Space holds the objects it contains, providing context. Space is as emotive as lines and shapes, and can create feelings of isolation, claustrofobia, or wide open possibility. 

Color is possibly the most complex tool at the artist's disposal. Color is scientifically defined as the light that reflects off illuminated objects, whose pigmentation absorbs some wavelengths, and the wavelengths that remain enter the eye. The colors we see are part of the visible spectrum: red, orange, yellow, green, blue, and indigo, but these colors combine into millions of perceivable colors. To talk about the variations of colors, we use the terms hue, value, and intensity. Hue defines the range the color sits within, like a greenish yellow or a yellowy green. Value is the relative lightness or darkness of the color, and intensity is the relative brightness or dullness of the color.

Texture comes from the latin word texo , meaning 'to weave' and refers to the qualities of a material surface. Texture may be seen and felt in dimensional objects, such as canvas or a marble sculpture, and two-dimensional objects can create the illusion of texture, like a photograph of a rough wooden surface. Texture can be evocative. Smooth objects can feel refined, and rough surfaces may create a gritty, aggressive appearance.

Motion is the movement or change of an object over time. In art motion can be applied to sculpture, called kinetic sculpture , and is a natural element of video and performance art. 

The effect of time on artwork is an oft overlooked element of design. All objects change over time, though in different ways. A stone artifact from 30,000 BCE may be nearly unchanged from the time of its creation, but paintings fade. Time is also part of how we consume art. A book may take weeks to read, and that time creates a different context for the experience than an article read in minutes. Video uses time the same way a painter uses negative space, employing pacing, momentum, and balance over the length of the film.

Reed Enger, "The Elements of Art, Eight tools, infinite expression," in Obelisk Art History , Published June 24, 2017; last modified November 08, 2022, http://www.arthistoryproject.com/essays/the-elements-of-art/.

The Value of Art

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10 Reasons for the Importance of Art (With Benefits to You)

By: Author Paul Jenkins

Posted on Published: May 2, 2022  - Last updated: September 26, 2023

Categories Art , Community , Creativity , Education , Society

We all know that art is important, but do we really know why? Here are ten reasons why art is so important in our lives. Whether it’s painting, drawing, sculpture, or even just appreciating beautiful landscapes, art can truly touch our hearts and change our lives for the better.

1. Art Is a Form of Expression

Personal creative expression.

One of the best things about art is that it’s a powerful form of self-expression. It’s an outlet in which you can share your experiences, thoughts, feelings and other aspects of your life. People have been using art to express themselves since prehistoric times, and the fact that they continue to do so today shows how important this function really is.

Art can reflect who you’re as an individual and what you stand for without you having to say anything.

Cultural Expression and Experience

Art can be understood from different cultural perspectives and has different meanings depending on the culture it comes from.

It can help us relate to each other by understanding the differences between our cultures through their traditions, customs, and art forms, which helps us become more tolerant and see things from a different perspective.

Historical Expression and Experience

Art history and art education are important parts of any educational or self-educational curriculum.

Through paintings like “Town Clerk” or poems that describe life in wartime, like “The Charge of the Light Brigade,” we can go back in time and see what life was like in the past.

In this way, we can gain a deeper understanding of our history by putting ourselves in the shoes of the people who lived during that time and learn how they lived their lives on a daily basis – good or bad!

2. Art Can Improve Your Social Skills

Art can help you learn to work with others. Whether you’re working on a group project at school or an individual piece of art, it’s important to know how to collaborate and get along with others.

For example, if you’re painting a mural, it’s a good exercise to listen to your classmates’ suggestions. You may have wanted to use only cool colors, but one of your friends may think warm colors would be better. This is a good exercise to learn how to compromise so everyone can be happy with the final product!

Even though art may not come as easily to some students as other subjects like math or reading, there’s no doubt about how important art is to all children and students.

3. Art Helps You Cope With Anxiety and Depression

The experience of creating art can help you cope with anxiety and depression. It’s a way to express your emotions without using words. That means it can be especially helpful for young children because they’re still learning how to put their feelings into words.

Art therapy can also be helpful for people whose anxiety or depression keeps them from talking about their feelings with other people. In order to create something, you have to focus on the work in front of you and what you’re doing at that moment, not on the things that are worrying you.

4. Arts Are a Fun and Creative Way to Stay Active

Painting, making music, dancing, or even crafting – all require you to move your body freely. The most important thing is that these arts are usually fun and bring joy.

If you’re more interested in painting, dancing, and other arts, don’t worry, because doing them will stretch your body well, which will help you stay active.

You can join a group or club that’s to do with art and actively participate in it. You can enroll in an art class or even participate in art competitions if you’re a competitive person. An active life is never boring, so it’s important that you engage in a creative activity that keeps your mind and body busy, such as art.

5. Art Is a Great Way to Relieve Stress

When you lose yourself in the moment, the art you do can help you feel less stressed and more positive. For example, if you do pottery at school, you can forget your worries and focus on what you’re doing.

It can also help you feel less distracted and more relaxed and focused.

• Art is a great way to relieve stress.
• It helps you relax and get into a calm state of mind.
• Suppose you’re feeling stressed, anxious, or down. It can be hard to find the good things in life, but if you take time out from your problems and focus on your art, you can forget about anything bad and blow off some steam!

6. Art Helps You Express Your Emotions and Feelings

With art, you can express your emotions, feelings, and thoughts. It’s a very good means of communication when you cannot express yourself in words.

When you sit down to paint to express your inner self, the blank canvas gives you that freedom and helps you put your inner feeling into words or sentences. You’ll be surprised by the end result.

For example, if you love someone passionately but you aren’t able to find the right words to express the emotion, painting is a great way to do it. You can paint anything on the canvas, such as flowers or heart shapes in different bright colors that express your love for that person.

Even if you want to express your sadness or happiness through art, it works very well because it works wonders in connecting people and sending a message across language, cultural or age barriers.

7. Art Improves Critical Thinking Skills, Brain Speed, and Memory

Creative and critical thinking are important skills to have in the 21st century. Artistic work encourages you to accept more ideas, question more assumptions, and look at things differently.

Learning art helps you exercise your brain, which makes it work better. Taking art classes brings out other aspects of your personality that weren’t there before.

Learning artistic skills boosts your confidence by showing you the progress you can make with regular practice and determination.

By creating artwork, or having an arts education, you can express yourself in the medium of your choice (photography, sculpture, graphic design, etc.) and let others know what you’re thinking without using words.

8. Participating in the Arts Can Help Aging-Related Diseases

Studies have shown that participation in arts activities can help prevent or slow the progression of age-related diseases.

Researchers have found that participation in the arts:

• reduces depression and anxiety
• improves cognition
• fosters a stronger sense of identity
• reduces boredom

among many other beneficial effects.

There’s also evidence that participation in arts activities benefits people with Alzheimer’s disease.

Studies have shown that music reduces agitation, and provides a way to connect for those who suffer from verbal communication challenges as Alzheimer’s progresses.

9. People Who Learn the Arts Improve Their Visual and Spatial Ability, Which Has Been Linked to Improved Academic Performance and Academic Achievement

One is never too old to have a childhood.

Children and young people who participate in art classes also get a much-needed outlet for their imagination and creativity.

It’s even been shown that children who participate in art classes have better social skills.

Some types of art and arts education to consider are:

• Contemporary art
• Creative art
• Performing art
• Setting up an art project

10. Art Creates a Sense of Community

Art can be used to bring together people from different backgrounds, cultures, and beliefs. It’s a powerful tool for promoting communication and understanding.

Art allows people to talk about things they cannot normally talk about. It provides a platform to work through sensitive issues or break down barriers between people from different communities.

Art can challenge the status quo and address difficult issues that those in power might prefer to sweep under the rug.

Art has always been used as a powerful tool for social change, highlighting injustices and encouraging people to work together for a more just world. Art has been used as an effective form of protest against racial discrimination, violence against women and children, and war and poverty.

The Purpose of Art Is Much More Than Simply the Creation of Something Beautiful

The purpose of art is much more than just creating something beautiful.

Art and craft can inspire future generations, educate, and express, but it can also heal, criticize, and question. Art can help us understand each other, as well as our past. It’s a tool to build bridges between people of different cultures and ages. Art makes you think about what you see, feel, or even hear. With art, there’s no wrong and no right – it all comes down to your personal interpretation and taste.

Art can be used to:

• Inspire the world around you , if only to make your life easier and more beautiful. Many artists have made a living through their art and have been successful in doing so. They’ve inspired new generations with their work, created new ways of looking at the world, and given meaning to everyday life.
• Critique culture and society as artists often do. By taking a problem in our world and creatively addressing it, artists can make their voices heard without being too direct or preachy. Art provides a space where people from different backgrounds and perspectives can come together because they’ve something in common: what they see on canvas or paper.
• It educates people about issues that affect them every day but aren’t always at the forefront of their minds, such as how society treats women and minorities. Even in ancient times, art was used for educational purposes, depicting religious figures or telling stories from mythology; today, we see this kind of information in pop culture, too, such as in movies or television shows!
• It can heal us emotionally when we feel depressed because we’re surrounded by so much negativity all day – art can be an outlet where creativity can flourish.
• Employ people in creative industries
• Engage people in a new and productive creative process

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Arts education in the classroom: 7 reasons why it’s important

• by Team Varthana
• Posted on January 6, 2023
• in Classroom Management

Although there’s a lot of information available on how important arts integration is in creating well-prepared learners and leaders, a lot of institutions consider arts education a luxury and skip it from their curriculum in order to focus on or complete the syllabus. 

However, there is also a visible trend of many other schools turning their focus onto overall student development, with art being an integrated part of the curriculum. Arts education helps students think outside the box and explore topics in an unfamiliar way. 

What is Art Education?

Students who receive an arts education have access to a creative outlet that can help them solve problems more effectively. It encompasses a variety of disciplines, including drawing, painting, sculpture, music, theater, dance, photography, and digital media. They acquire the ability to think creatively and approach subjects in different ways while also fostering their cognitive, emotional, and social development.

Significance of Art Education in Students’ Lives

1. creativity.

Art enhances creativity, which in turn fosters problem-solving skills. By participating in arts and learning activities, children develop confidence in their abilities and learn new things. Arts also promote risk-free exploration, and it is this freedom that inspires confidence. It allows children to see things from their viewpoint.

For instance, Students tasked with creating a mural for their school use their imagination to design a piece that represents their school environment or community. This project encourages them to think outside the box and develop original ideas. 

2. Improve Academic Performance

Students who study arts show improved language, reading, and math skills, as well as a greater ability for higher-order thinking skills such as analysis and problem-solving. Students also develop skills such as resilience, courage, and an improved mindset to help them learn professionally, perform well academically, and have a successful life after high school. Learning art is not only through creativity but also improves learning in fields such as mathematics and science and in the field of literature. Any skill that students learn through art education allows them to apply the same in academics, resulting in improved academic performance.

For example, when a student learns to play an instrument, they are not just developing their reading comprehension skills but also enhancing spatial-temporal skills, which are crucial for understanding complex mathematical concepts.

3. Self-Reliance

Students become self-reliant when they start depending on their own strengths, knowledge, skills, and resources rather than the strengths of others. Creating art can confirm one’s uniqueness while also providing a sense of accomplishment and self-esteem. Furthermore, arts education has been proven to support a sense of social identity, encourage goal-directed behavior, and increase social resilience.

For example, offering access to a variety of resources, such as art books, online tutorials, and materials, and encouraging students to pursue independent research projects. A student interested in digital art might explore different software programs and techniques on their own time.

Also Read : How teachers can use the best tools and resources available to create a modern classroom?

4. Teamwork

A unique approach to teaching teamwork and communication skills is the use of visual , and performing arts. The larger the creative team, the more valuable the art project is for open-minded people who are willing to learn, expand, integrate, and succeed. 

Collaboration creates a sense of comradeship and belonging to the community as young artists work towards a common goal. Researchers have found that students who worked collaboratively on an art project and engaged in a discussion were more thoughtful than those who worked alone.

For example, a theater production requires students to work together, from actors and directors to set designers and stagehands. This collaborative effort teaches them to communicate effectively, resolve conflicts, and appreciate teamwork.

5. Decision-Making

Art education is how children can be encouraged to choose their own subjects, colors, and interpretations of art. This allows children to make their own decisions in various areas of life. It will open up children’s imaginations and ensure that they have plenty of time to practice their decision-making skills. They may make mistakes, but they will learn to overcome them and move on from their failures. This will help the child develop the courage to make decisions without developing the fear of failure.

For example, during a painting project, students might be given the autonomy to select their materials and designs. They learn to make decisions about which materials best suit their vision and how to execute their ideas effectively.

6. Leadership Skills

When children are encouraged to make their own decisions, they begin to understand that they can update and interpret the world around them. These skills will make the child a leader rather than a follower. Arts education encourages higher-level thinking to explore academic subjects and life outside of school. No matter what profession or career the child chooses when they grow up, leadership qualities will ensure that they succeed in their chosen field. 

For instance, in a visual arts class, students analyze famous paintings, learn to observe details, question techniques, and interpret meanings. This practice sharpens their ability to think critically and solve problems creatively.

7. Motor Skills

Motor skills in the classroom give students the ability and skill to work independently. Drawing lines, picking up small objects, tearing paper, and holding a pencil are examples of their importance. This is especially true for young children, because art classes exercise and strengthen the small muscles in the child’s fingers, hands, and wrists, making it easier to learn to write.

For example, activities like drawing, painting, or sculpting improve hand-eye coordination and fine motor skills, which are essential for younger students as they develop physically.

Understanding the Crucial Role of Arts in Education 

Understanding the importance of art in education, the focus on creativity becomes vital to a comprehensive learning experience. Art offers students a distinct way to express themselves, promoting critical thinking and problem-solving skills. Beyond its visual appeal, incorporating art into education enhances students’ communication abilities, stimulates innovation, and fosters a greater appreciation for different viewpoints. The inclusion of art not only adds depth to the academic journey but also develops skills necessary for navigating the complexities of the modern world, making education a dynamic and well-rounded journey. 

This table highlights the crucial role of arts in education and emphasizes why arts are a necessary and fundamental part of education, focusing on the broader educational goals and purposes.

Benefits of Art Education for Students

Involving students in diverse art forms goes beyond fostering creativity, but acts as a driving force for refining observation, interpretation, and evaluation skills, empowering students to approach challenges with a thoughtful and smart mindset. Art education aspires to develop students capable of navigating complexities, thinking independently, and making meaningful contributions to society. Let us understand what students gain from arts education. Here are the positive outcomes and benefits that result from engaging with the arts.

• Improved ability to brainstorm and come up with unique solutions in various contexts.
• Better grades and understanding in subjects like math and science due to improved cognitive abilities.
• Enhanced ability to analyze complex situations and develop creative solutions in everyday life.
• Increased confidence in presenting and defending their ideas in various settings.
• Better hand-eye coordination and dexterity.
• Reduced stress and better emotional management through creative expression.
• Improved teamwork and communication skills in group settings.
• Increased personal joy and fulfillment from participating in artistic activities.
• Greater cultural sensitivity and appreciation for diversity.
• Preparedness for careers in fields such as design, music, theater, and visual arts.

Active participation in arts means learning skills and relevant tasks in the process of creativity. Being an active participant in arts means learning to create and appreciate visual aesthetics that contribute to a better understanding of culture and the world around us!

1. Why is arts education important in the classroom?

By engaging with the arts, students enhance their cognitive abilities, improve academic performance, and develop fine motor skills. It is important in the classroom because it fosters creativity, critical thinking, and emotional expression, essential skills for holistic student development. It encourages students to explore diverse perspectives and histories and supports social and emotional learning by providing outlets for self-expression and collaboration. 

2. What are the benefits of integrating arts into the curriculum?

Integrating arts into the curriculum offers numerous benefits that enhance students’ overall educational experience. It encourages creativity and imagination, allowing students to think outside the box and develop innovative solutions. Academic performance improves as it enhances cognitive abilities and supports learning in subjects like math, science, and literacy. It also fosters critical thinking and problem-solving skills, essential for navigating complex challenges. Social skills are strengthened through collaborative projects, while exposure to diverse artistic traditions promotes cultural awareness and sensitivity. 

3. How does arts education contribute to overall student development?

It enhances critical thinking and problem-solving abilities through the analysis and creation of art, encouraging students to explore various perspectives and solutions. It fosters emotional intelligence by providing a safe space for self-expression and emotional exploration, promoting mental well-being. It cultivates cultural awareness and appreciation, broadening students’ understanding of diverse cultures and histories. Finally, arts education shapes well-rounded, creative, and empathetic individuals prepared for both academic and life challenges.

4. What role does creativity play in arts education?

Creativity plays a crucial role in arts education, serving as the driving force behind exploration, innovation, and expression. It encourages students to think imaginatively and approach problems with a vibrant perspective, fostering originality and inventive thinking. Through creative processes in various artistic disciplines such as visual arts, music, theater, and dance, students learn to experiment, take risks, and adapt to new ideas. This strengthens their problem-solving skills and adaptability in other areas of life. Creativity allows students to express their individuality and emotions, contributing to their personal and emotional growth.

5. What impact does arts education have on student engagement and motivation?

It captures students’ interest through hands-on, creative activities that connect with their personal experiences and passions. Engaging with the arts allows students to express themselves freely and see tangible results from their efforts, which boosts their confidence and enthusiasm for learning. Moreover, arts-integrated lessons often involve collaborative projects that foster a sense of teamwork and shared purpose, further motivating students to participate actively. It has a profound impact on student engagement and motivation by making learning more dynamic, interactive, and enjoyable.

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Preserving the Wonder of Childhood

Arts Integration in School: 10 Reasons Why It’s Important

It was not long ago that arts education in schools was thought to be a luxury, and arts classes were cut from the curriculum to make room for more time to prepare for standardized tests. Currently, there is more and more information available that shows how crucial arts integration is to creating well-rounded, well-prepared learners and leaders. Articles with titles such as “ Teachers are using theater and dance to teach math — and it’s working ,” and “ Arts-Based Education Will Power the Creative Economy ” discuss the theory and research behind such claims.

At Seneca Academy, the arts (fine arts, drama, music, movement) have always been an integrated part of our curriculum . We weave the arts into our core classroom curricula as well as teach specific artistic skills and abilities.

Here is what we’ve learned through experience about why arts integration is so important:

• Working in the arts helps learners to develop creative problem-solving skills.
• Teaching through the arts can present difficult concepts visually, making them more easy to understand.
• Art instruction helps children with the development of motor skills, language skills, social skills, decision-making, risk-taking, and inventiveness.
• Visual arts teach learners about color, layout, perspective, and balance: all techniques that are necessary in presentations (visual, digital) of academic work.
• Integrating art with other disciplines reaches students who might not otherwise be engaged in classwork.
• Arts experiences boost critical thinking, teaching students to take the time to be more careful and thorough in how they observe the world.
• The arts provide challenges for learners at all levels.
• Art education connects students with their own culture as well as with the wider world.
• A report by Americans for the Arts states that young people who participate regularly in the arts (three hours a day on three days each week through one full year) are four times more likely to be recognized for academic achievement, to participate in a math and science fair, or to win an award for writing an essay or poem than children who do not participate.
• A study of Missouri public schools in 2010 found that greater arts education led to fewer disciplinary infractions and higher attendance, graduation rates, and test scores.

Learn More About Seneca Academy Curriculum

Read More About Arts Integration:

Champions of Change: The Impact of the Arts on Learning

Early Childhood Arts Education Improves Vocabulary, Communication, and Memory in Young Children

High Arts Involvement Among Disadvantaged Students Is Related to Finding a Better Job, Earning Degrees, and Volunteering

Students with High Levels of Art Involvement Are Less Likely to Drop Out of School

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The Importance of Arts Education Essay

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Introduction

The importance of teaching arts education.

Art has been in existence for since the beginning of human civilisation. The field, in most cases, is viewed as a way of action and knowing. Art has played a key role in the development of human identities. It has also been significant to the evolution of cultural practices in all human societies. Consequently, art is regarded as one of the defining elements of humanity. To some advocates of this field, art is believed to be the window to the soul of humanity. According to Nathan (2008), art is used to communicate and provide a framework for the understanding of passions, emotions, and the enduring conflicts that humans have always indulged in. The scholars who advocate for the centrality of arts in the development of humanity observe that even the cavemen recorded their history, experiences, and events through drawings of pageants that marked the passing of time and seasons (Anderson, 2014).

In this paper, the author explores the importance of art its contribution in the development of cognitive and cultural attributes among children. To this end, the author will demonstrate that art provides human societies with lens through which they can view both historical and contemporary issues. Finally, the paper will be used to support the argument that teaching art processes can improve the ability of students to shape the learning process and the way it is conceived in schools.

Arts in Traditional and Contemporary Societies

Arts are a common feature in both traditional and modern societies. In most traditional communities, trumpets and drums were used to herald the commencement of battle. In addition, birth and death in these societies were received with songs and dance. Consequently, theatre was viewed as an avenue through which solutions to dilemmas faced by mankind were provided. It can also be observed that in most communities, the portraits of heroes, kings, villains, and other important figures in the society were painted to record these particular moments in time ( Learning area, n.d).

To recognise the centrality of arts to experiences among humans, the Universal Declaration of Human Rights was adopted several decades ago ( The future of the Australian curriculum, 2014). The declaration observed that everybody has a right to participate in the cultural life of their community. In addition, each person should be able to enjoy and share arts in the scientific advancement of its benefits. In the western world, arts subjects have been neglected and pushed to the periphery of the academic field in favour of the sciences. The curriculums used in most schools focus on literacy, sciences, and numeracy. However, in the last few decades, the intrinsic values of arts have been recognised (Ross, 2014).

According to some advocates of this field, arts have the ability to release people’s imaginations to new perspectives. In addition, they can help people identify new solutions and alternative views to life. As a result, the vistas that could be opened, as well as the connections that could be made, are phenomenal. It is also noted that the encounter between the individual and the world around them would be newly informed with the help of arts. In addition, immersion in arts has been found to improve individuals’ sense of enjoyment and identity. The immersion can also offer positive changes in the direction taken by the life of the individual (Anderson, 2014). In most cases, it is argued that arts can transform learning in education contexts. They can also ensure improve the link between the learners and the curriculum.

A Working Definition of Arts

There are many ways through which arts can be defined. According to Bamford (2006), arts can be used to reflect the uniqueness of the cultural circumstances of a particular nation. Bamford (2006) further observes that art is characterised by fluidity and dynamism. In their attempts to arrive at a working definition of arts, Bamford (2006) recognises the impossibility of giving static definitions to this field. The reason is that the definitions become obsolete as soon as they are provided. As such, scholars should be conscious of the dynamism of contemporary art practices. In addition, the art terminology can be used to represent the important creative disciplines. The disciplines include dance, literature, drama, music, visual arts, film, as well as other forms of media arts. All these disciplines have a significant role in formal education contexts. They also play a significant role in the cohesion of the community.

The forms of art described above can be viewed as a representation of different languages. Their varying modes are used to communicate a wide range of skills, knowledge, and symbols. In light of this, it is imperative to study each form of art (Burton, 2010). Each form of art should be explored for its intrinsic values. The reason is that each of them has different ways of creating knowledge and improving communication (Sinclair & O’Toole, 2008). The various forms of art should be viewed and understood as different types of literary elements. However, it is important to note that all of them involve some kind of design, experimentation, play, provocation, and exploration. In addition, they entail expression, communication, representation, and visualisation. All these elements are used to shape other forms of media (Ross, 2014).

Developmental Benefits of Arts

Arts play a significant role in the development of a child’s motor skills. For instance, most of the motions involved in the creation of art, such as scribbling with a pencil or a crayon, are important in the development of fine motor skills ( The future of the Australian curriculum, 2014). Participation helps learners to improve their skills in mathematics and reading. It also improves one’s cognitive and verbal competencies. According to Burton (2010), engaging in arts has a positive correlation with verbal capabilities. Learning these subjects is also associated with an increase in levels of motivation and enhanced confidence. It also improves concentration and teamwork among the learners ( Why art matters, 2011).

Many scholars observe that the intrinsic pleasures derived from arts entail more than just the ‘sweetening’ of a person’s life (Burton, 2010). Such experiences help to deepen the connection between the individual and the world around them. They also provide them with new ways to view the world. The development lays the foundation for strong social bonds and improved cohesion in the community. A strong programming of arts within the curriculum also helps to close the intellectual gap that has made many children lag behind in intellectual achievement. It is noted that the children from affluent backgrounds are exposed to arts through visits to museums and attending Mozart concerts and other platforms. As a result, their interaction with the arts is assured regardless of whether or not the subjects are provided in their schools. However, teaching arts in schools provides children from poor economic backgrounds a level playing field (Nathan, 2008).

Arts Education and Academic Achievement

A new picture is emerging in the new educational era. School districts have started to focus on the field of arts. The emerging models are anchored on new brain research findings and cognitive development. The new models have embraced a variety of approaches that regard arts as a significant learning tool. For instance, musical notes are increasingly being used to teach fractions (Nathan, 2008). The models have also incorporated arts into the teaching of the core classes. For example, the teaching of slavery and other historical themes can be delivered by having the students act a play that dramatises those events.

In the US, Australia, and Europe, it is widely acknowledged that the students exposed to a learning process embedded in arts achieve improved grades and better test scores compared to those who are not exposed to this field. The students are less likely to play truants. In addition, they are rarely bored and have a healthy and positive self concept (Marshall, 2010). They are also most likely to participate in community service. Nascent studies have demonstrated that learning through arts can improve educational outcomes for other academic disciplines (Burton, 2010). For instance, the studies have observed that the students who partake in drama and music attain higher levels of success in reading and mathematics than those who do not take part in such ventures. Consequently, arts are seen as strategies to engage difficult students. The subjects connect learners to self, others, and the world. Engaging in arts also helps the teacher to transform the classroom environment. Most importantly, it challenges the students who may already be successful to work harder (Burton, 2010).

Specific Connections

Experimental evidence demonstrates a strong link between non-arts and arts skills. For example, I carried out an experiment on 10 children who were involved in a family theatre program. The program demonstrated that an exposure in theatrical activities for a year improves the empathy and emotional regulation among the children. For the adolescents involved in a similar program, it was shown that arts helped them improve their empathy. It also improved their understanding and appreciation of the mental status of other participants. The linkage makes sense to the advocates of arts education (Marshall, 2010). Training in arts, acting, and theatre puts the participants in other people’s shoes. The experience helps them to imagine how other people feel. In addition, it enables them to understand their emotions and view the world differently. After undertaking the program, I concluded that students should be given the opportunity to study arts in school irrespective of whether or not the subjects have discernible positive effects.

Cognitive Benefits of Arts

The cognitive benefits that are derived from arts include the development of skills needed in learning, improvement of academic performance, as well as enhancement of reading and mathematical capabilities. In addition, arts improve creative thinking among the learners (Marshall, 2010). The experiment mentioned above also showed that participation in theatre helped students from low socioeconomic backgrounds improve their academic performance. Consequently, I can conclude that the effects of arts education are transformative. The effects hold true across the socioeconomic divide. The impacts are cumulative and increase as the students from poor background get more exposure to the study of arts. It can also be emphasised that the students who are exposed to arts had better scores, which are higher than those of learners who are less engaged. The scores are especially better in such educational areas as creative thinking and originality (Burton, 2010).

The Benefits of Arts with Regards to Behaviour and Attitude

The study of arts has a positive impact on the attitudes and behaviour of the students. The benefits of behavioural and attitude change include improved self-efficacy and self-discipline. The advantages are easily associated and directly linked to improved school attendance, as well as reduced rates of drop-outs (Burton, 2010). In addition, the benefits are associated with the development of social skills. Such social and life skills include better understanding and appreciation of the consequences of an individual behaviour. The students also portray an increased ability to participate in teamwork, acceptance of constructive critiquing from fellow students, and the willingness to adopt pro-social behaviours.

Health Benefits of Arts Education

I must recognise that art has many health benefits. The therapeutic effects include improved physical and mental health. In Australia, the benefits are beginning to be recognised with several ongoing projects in schools reporting positive outcomes. It is argued that people who engage in relaxing activities, such as reading a novel, playing a musical instrument, painting, or singing, develop a healthy mind ( Why art matters , 2011). It is also observed that people who enjoy attending a good concert, a dance, a movie, or an art exhibition exercise their body and mind through the enjoyment, social inclusion, and relaxation. The individuals also improve their confidence, resilience, and self-esteem (Marshall, 2010). An art-mental paradigm can deliver significant health benefits to the students at school and in their adult life.

Arts Education in Australian Curricula

There are three different approaches to the learning of arts in Australia. The first can be described as the appreciation of Australian arts heritage. In this approach, the field is conceptualised as a domain for the talented. The approach points to the belief that the talented artist will provide the Australian society with its cultural artefacts ( Learning area , n.d). The second approach is the identification of the students who demonstrate artistic potential. The teachers focus on these learners and prepare them for future careers. The third approach is the desire to avail every student with an opportunity to engage with art and to appreciate it (Marshall, 2010). As such, the Australian curriculum anticipates that the students will actively learn, engage in artistic activities and processes, as well as appreciate the works of art done by others.

It must be remembered that the role of arts is to enhance learning by increasing enjoyment, fostering creativity, and enhancing imaginative activities. The objectives can only be achieved through participation in arts programs. It is also observed that students become more cognisant of the larger spectrum of world experiences by engaging in this field. The role of arts is to transform the students’ learning experiences by celebrating creativity. As such, teaching of arts should be encouraged and promoted at all levels of learning. Every student should be provided with the opportunity to participate in arts so as to improve their academic performance and develop into healthy adults with enhanced social skills.

Anderson, M. (2014). Why this elitist attack on arts education is wrong . Web.

Bamford, A. (2006). The wow factor: Global research compendium on the impact of the arts in education . Berlin, Germany: Waxmann Verlag.

Burton, B. (2010). Dramatising the hidden hurt: Acting against covert bullying by adolescent girls: Research in drama education. The Journal of Applied Theatre & Performance, 15 (2), 255-278.

Learning area. (n.d). Web.

Marshall, J. (2010). Five ways to integrate: Using strategies from contemporary art. Art Education, 63 (3), 13-19.

Nathan, L. (2008). Why the arts make sense in education. Phi Delta Kappan, 90 (3), 177-181.

Ross, M. (2014). The aesthetic imperative: Relevance and responsibility in arts education. New York: Pergamon.

Sinclair, C., & O’Toole, J. (2008). Education in the arts: Teaching and learning in the contemporary curriculum: Principles and practices for teaching. South Melbourne, Australia: Oxford University Press.

The future of the Australian curriculum: The arts: A response to the review of the Australian curriculum . (2014). Web.

Why art matters . (2011). Web.

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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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Heilbrunn Timeline of Art History Essays

Art nouveau.

Factory of Olivier de Sorra

Vase with peacock feathers

Auguste Delaherche

"Ombellifères" (cow parsley) Cabinet

Emile Gallé

Moulin Rouge: La Goulue

Henri de Toulouse-Lautrec

Designed by Louis C. Tiffany

Lucien Lévy-Dhurmer

Edvard Munch

Designed by Philippe Wolfers

Monumental vase

Georges Hoentschel

Edward Colonna

Alexandre Bigot

Cabinet-vitrine

Gustave Serrurier-Bovy

Dress panel

Hector Guimard

Georges Fouquet

Pierre-Adrien Dalpayrat

Coffeepot (part of a service)

• Sèvres Manufactory

René-Jules Lalique

Henry van de Velde

Charles Rennie Mackintosh

Designed by Henri-Jules-Ferdinand Bellery-Desfontaines

Maude Adams (1872–1953) as Joan of Arc

Alphonse Mucha

Tea service

Josef Hoffmann

Mäda Primavesi (1903–2000)

Gustav Klimt

Cybele Gontar Department of European Sculpture and Decorative Arts, The Metropolitan Museum of Art

October 2006

From the 1880s until the First World War, western Europe and the United States witnessed the development of Art Nouveau (“New Art”). Taking inspiration from the unruly aspects of the natural world , Art Nouveau influenced art and architecture especially in the applied arts, graphic work, and illustration. Sinuous lines and “whiplash” curves were derived, in part, from botanical studies and illustrations of deep-sea organisms such as those by German biologist Ernst Heinrich Haeckel (1834–1919) in Kunstformen der Natur (Art Forms in Nature, 1899). Other publications, including Floriated Ornament (1849) by Gothic Revivalist Augustus Welby Northmore Pugin (1812–1852) and The Grammar of Ornament (1856) by British architect and theorist Owen Jones (1809–1874), advocated nature as the primary source of inspiration for a generation of artists seeking to break away from past styles. The unfolding of Art Nouveau’s flowing line may be understood as a metaphor for the freedom and release sought by its practitioners and admirers from the weight of artistic tradition and critical expectations.

Additionally, the new style was an outgrowth of two nineteenth-century English developments for which design reform (a reaction to prevailing art education, industrialized mass production, and the debasement of historic styles) was a leitmotif—the Arts and Crafts movement and the Aesthetic movement. The former emphasized a return to handcraftsmanship and traditional techniques. The latter promoted a similar credo of “art for art’s sake” that provided the foundation for non-narrative paintings, for instance, Whistler ‘s  Nocturnes . It further drew upon elements of Japanese art (“ japonisme “), which flooded Western markets , mainly in the form of prints, after trading rights were established with Japan in the 1860s. Indeed, the gamut of late nineteenth-century artistic trends prior to World War I, including those in painting and the early designs of the Wiener Werkstätte, may be defined loosely under the rubric of Art Nouveau.

The term art nouveau first appeared in the 1880s in the Belgian journal L’Art Moderne to describe the work of Les Vingt, twenty painters and sculptors seeking reform through art. Les Vingt, like much of the artistic community throughout Europe and America, responded to leading nineteenth-century theoreticians such as French Gothic Revival architect Eugène-Emmanuel Viollet-le-Duc (1814–1879) and British art critic John Ruskin (1819–1900), who advocated the unity of all the arts, arguing against segregation between the fine arts of painting and sculpture and the so-called lesser decorative arts. Deeply influenced by the socially aware teachings of William Morris and the Arts and Crafts movement , Art Nouveau designers endeavored to achieve the synthesis of art and craft, and further, the creation of the spiritually uplifting Gesamtkunstwerk (“total work of art”) encompassing a variety of media. The successful unification of the fine and applied arts was achieved in many such complete designed environments as Victor Horta and Henry van de Velde’s Hôtel Tassel and Hôtel Van Eetvelde (Brussels, 1893–95), Charles Rennie Mackintosh and Margaret Macdonald’s design of the Hill House (Helensburgh, near Glasgow, 1902–4), and Josef Hoffmann and Gustav Klimt’s Palais Stoclet dining room (Brussels, 1905–11) ( 2000.350 ; 1994.120 ; 2000.278.1–.9 ).

Painting styles such as Post-Impressionism and Symbolism (the “Nabis” ) shared close ties with Art Nouveau, and each was practiced by designers who adapted them for the applied arts, architecture, interior designs, furnishings, and patterns. They contributed to an overall expressiveness and the formation of a cohesive style ( 64.148 ).

In December 1895, German-born Paris art dealer Siegfried Bing opened a gallery called L’Art Nouveau for the contemporary décor he exhibited and sold there ( 1999.398.3 ). Though Bing’s gallery is credited with the popularization of the movement and its name, Art Nouveau style reached an international audience through the vibrant graphic arts printed in such periodicals as The Savoy, La Plume, Die Jugend, Dekorative Kunst, The Yellow Book , and The Studio . The Studio featured the bold, Symbolist-inspired linear drawings of Aubrey Beardsley (1872–1898). Beardsley’s flamboyant black and white block print J’ai baisé ta bouche lokanaan for Oscar Wilde’s play Salomé (1894), with its brilliant incorporation of Japanese two-dimensional composition, may be regarded as a highlight of the Aesthetic movement and an early manifestation of Art Nouveau taste in England. Other influential graphic artists included Alphonse Mucha, Jules Chéret, and Henri de Toulouse-Lautrec , whose vibrant poster art often expressed the variety of roles of women in Belle Époque society—from femme nouvelle (a “new woman” who rejected the conventional ideals of femininity, domesticity, and subservience) to demimonde ( 20.33 ; 32.88.12 ). Female figures were often incorporated as fairies or sirens in the jewelry of René Lalique, Georges Fouquet, and Philippe Wolfers ( 1991.164 ; 2003.560 ; 2003.236 ).

Art Nouveau style was particularly associated with France, where it was called variously Style Jules Verne, Le Style Métro (after Hector Guimard’s iron and glass subway entrances), Art belle époque , and Art fin de siècle ( 49.85.11 ). In Paris, it captured the imagination of the public at large at the 1900 Exposition Universelle, the last and grandest of a series of fairs organized every eleven years from 1798. Various structures showcased the innovative style, including the Porte Monumentale entrance, an elaborate polychromatic dome with electronic lights designed by René Binet (1866–1911); the Pavillon Bleu, a restaurant alongside the Pont d’Iena at the foot of the Eiffel Tower featuring the work of Gustave Serrurier-Bovy (1858–1910) ( 1981.512.4 ); Art Nouveau Bing, a series of six domestic interiors that included Symbolist art ( 26.228.5 ); and the pavilion of the Union Centrale des Arts Décoratifs, an organization dedicated to the revival and modernization of the decorative arts as an economic stimulus and expression of national identity that offered an important display of decorative objects ( 1991.182.2 ; 26.228.7 ; 1988.287.1a,b ). Sharing elements of the French Rococo (and its nineteenth-century revivals ), including stylized motifs derived from nature, fantasy, and Japanese art, the furnishings exhibited were produced in the new taste and yet perpetuated an acclaimed tradition of French craftsmanship. The use of luxury veneers and finely cast gilt mounts in the furniture of leading cabinetmakers Georges de Feure (1868–1943), Louis Majorelle (1859–1926), Edward Colonna (1862–1948), and Eugène Gaillard (1862–1933) indicated the Neo-Rococo influence of François Linke (1855–1946) ( 26.228.5 ).

The Exposition Universelle was followed by two shows at which many luminaries of European Art Nouveau exhibited. They included the Glasgow International Exhibition in 1901 that featured the fantastical Russian pavilions of Fyodor Shekhtel’ (1859–1926) and the Esposizione Internazionale d’Arte Decorativa Moderna at Turin in 1902 that showcased the work of furniture designer Carlo Bugatti of Milan ( 69.69 ).

As in France, the “new art” was called by different names in the various style centers where it developed throughout Europe. In Belgium, it was called Style nouille or Style coup de fouet . In Germany, it was Jugendstil or “young style,” after the popular journal Die Jugend ( 1991.182.2 ). Part of the broader Modernista movement in Barcelona, its chief exponent was the architect and redesigner of the Sagrada Familia (Holy Family) cathedral (Barcelona, begun 1882), Antoni Gaudí (1852–1926). In Italy, it was named Arte nuova, Stile floreale , or Lo stile Liberty after the London firm of Liberty & Co., which supplied Oriental ceramics and textiles to aesthetically aware Londoners in the 1870s and produced English Art Nouveau objects such as the Celtic Revival “Cymric” and “Tudric” ranges of silver by Archibald Knox (1864–1933). Other style centers included Austria and Hungary, where Art Nouveau was called the Sezessionstil . In Russia, Saint Petersburg and Moscow were the two centers of production for Stil’ modern . “Tiffany Style” in the United States was named for the legendary Favrile glass designs of Louis Comfort Tiffany .

Although international in scope, Art Nouveau was a short-lived movement whose brief incandescence was a precursor of modernism, which emphasized function over form and the elimination of superfluous ornament. Although a reaction to historic revivalism, it brought Victorian excesses to a dramatic fin-de-siècle crescendo. Its influence has been far reaching and is evident in Art Deco furniture designs, whose sleek surfaces are enriched by exotic wood veneers and ornamental inlays. Dramatic Art Nouveau—inspired graphics became popular in the turbulent social and political milieu of the 1960s, among a new generation challenging conventional taste and ideas.

Gontar, Cybele. “Art Nouveau.” In Heilbrunn Timeline of Art History . New York: The Metropolitan Museum of Art, 2000–. http://www.metmuseum.org/toah/hd/artn/hd_artn.htm (October 2006)

Further Reading

Arwas, Victor. Art Nouveau: The French Aesthetic . London: Andreas Papadakis, 2002.

Escritt, Stephen. Art Nouveau . London: Phaidon, 2000.

Fahr-Becker, Gabriele. Art Nouveau . Cologne: Könemann, 1997.

Greenhalgh, Paul, ed. Art Nouveau, 1890–1914 . Exhibition catalogue. London: V&A Publications; Washington, D.C.: National Gallery of Art, 2000.

Weisberg, Gabriel P. Art Nouveau Bing: Paris Style 1900 . Exhibition catalogue. New York: Abrams, 1986.

Weisberg, Gabriel P., Edwin Becker, and Évelyne Possémé, eds. The Origins of L'Art Nouveau: The Bing Empire . Exhibition catalogue. Amsterdam: Van Gogh Museum, 2004.

Additional Essays by Cybele Gontar

• Gontar, Cybele. “ Empire Style, 1800–1815 .” (October 2004)
• Gontar, Cybele. “ Neoclassicism .” (October 2003)
• Gontar, Cybele. “ Jean-Baptiste Carpeaux (1827–1875) .” (October 2004)
• Gontar, Cybele. “ The Neoclassical Temple .” (October 2003)

Related Essays

• The Arts and Crafts Movement in America
• Design Reform
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• European Revivalism
• Alice Cordelia Morse (1863–1961)
• America Comes of Age: 1876–1900
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• Design, 1925–50
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• Design, 1975–2000
• Exoticism in the Decorative Arts
• Frank Lloyd Wright (1867–1959)
• Henri de Toulouse-Lautrec (1864–1901)
• James McNeill Whistler (1834–1903)
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• Louis Comfort Tiffany (1848–1933)
• The Lure of Montmartre, 1880–1900
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• Post-Impressionism
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• Central Europe and Low Countries, 1800–1900 A.D.
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• Oil on Canvas
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• United States
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Artist or Maker

• Bellery-Desfontaines, Henri-Jules-Ferdinand
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• Bugatti, Carlo
• Colonna, Edward
• Dalpayrat, Pierre-Adriene
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150-word Importance of English Language Essay

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Women Who Shaped History

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History | June 25, 2024 7:15 a.m.

Meet the Forgotten Woman Who Revolutionized Microbiology With a Simple Kitchen Staple

Fanny Angelina Hesse introduced agar to the life sciences in 1881. A trove of unpublished family papers sheds new light on her many accomplishments

Corrado Nai

To study microorganisms in laboratory settings, scientists often rely on a perhaps surprising medium: agar , a jelly-like substance that, when mixed with other nutrients, supports the growth of bacteria and similarly small living things.

But agar hasn’t always fulfilled this function. Prior to the late 19th century, it was more commonly used as an ingredient in desserts and soups. At the time, researchers lacked a method to easily grow microorganisms (also known as microbes) as pure cultures isolated from other species—a crucial step in finding a cure for the diseases caused by these organisms. Solid substances like potato slices and coagulated egg whites presented several drawbacks, chief among them their high opacity. Gelatin offered some advantages, but it was easily consumed by microbes and melted at the high temperatures needed to cultivate bacteria . Adding agar to a nutrient-rich mixture avoided these problems, providing a transparent growth medium that wouldn’t be degraded by bacteria.

Agar’s introduction to the life sciences dates to a hot summer day in 1881, when Fanny Angelina Hesse proposed an unexpected replacement for the gelatin her husband, Walther, was using to study microbes in the air. According to a 1939 journal article , “the maddening liquefaction of gelatin ruined many of the experiments, and finally [Walther] began to seek new solidifying agents.” Hesse, in turn, suggested agar, “which she had been using for years in her kitchen in the preparation of fruit and vegetable jellies.”

Many puddings made in Indonesia contain agar, a gelling agent that, unlike gelatin, doesn’t melt at the blistering temperatures typical in the Southeast Asian country. Though not Indonesian herself, the American-born Hesse had learned about agar’s culinary uses from a neighbor who once lived in the then-Dutch colony.

A complex sugar obtained from red algae, agar (a name derived from “ agar-agar ,” meaning “jelly” in the Malay language) is so important to scientific research that during World War II, when faced with import restrictions from Japan, the substance’s main producer at the time, the United Kingdom recognized the shortage as a national emergency . Across the U.K., citizens started foraging alternative seaweeds in an effort to safeguard the production of vaccines and antibiotics.

Despite agar’s significance, few remember Hesse’s key role in microbiology history. Much of the available information about her life comes from two sources: the 1939 paper about the introduction of agar into bacteriology (the study of bacteria), co-written by Arthur Parker Hitchens and Morris C. Leikind, and a short biography published in 1992 by the couple’s grandson, Wolfgang Hesse. Popular articles about Hesse tend to portray her chiefly as a housewife, but newly resurfaced documents shared by Wolfgang’s children and detailed here for the first time reveal her skill as a scientific illustrator and scholar in her own right. The records will be soon deposited at the Museum at the Robert Koch Institute in Berlin.

“Those kinds of materials are a historian’s dream,” says Colleen Puterbaugh, an archivist and public historian at the Center for the History of Microbiology Archives .

I first heard Hesse’s story around 2012, at a workshop in Berlin. What surprised me, over the years, was the realization that even people who use agar every day tend not to know her name. I became determined to learn more about the woman who changed the world thanks to an Indonesian pudding. This quest eventually led me to Hesse’s great-granddaughter, Ursula Angelina von Stockhausen. “Oh, joy of joy,” von Stockhausen wrote in an October 2023 email. “We found what we were looking for”: 11 original illustrations created by Hesse in the summer of 1906. Next year, my colleagues and I hope to build on these drawings and similarly overlooked sources to publish an original graphic novel about Hesse’s many contributions to microbiology.

Hesse (often called Lina) was born Fanny Angelina Eilshemius in New York on June 22, 1850. Her father was a wealthy Dutch merchant who immigrated to the United States as a young man, while her mother, a daughter of the Swiss painter Louis Léopold Robert , was born in Lugano.

Hesse’s parents married in 1849 and had ten children, five of whom survived to adulthood. Hesse was the oldest of the siblings. The artistic spirit ran in the family: She followed in her grandfather’s footsteps by creating scientific illustrations, and her brother Louis Michel Eilshemius found success as a painter in New York City.

Despite living in the U.S., the family had strong ties to Europe. After the upheaval of the Civil War, wealthy Americans frequently visited Europe in the summers, with Germany—particularly the city of Dresden, sometimes referred to as “ Florence on the Elbe ”—emerging as a popular destination. In September 1865, at the age of 15, Hesse was sent to a finishing school in Neuchâtel, Switzerland, to learn French, home economics and decorum, as was common for elite young women of the time.

Back home in the U.S., the family knew the German doctor Richard Hesse, who’d moved to Brooklyn to practice medicine. Richard introduced the Eilshemiuses to his Dresden-based brother, Walther, who’d served as a physician on a German ship traveling to and from New York in the winter of 1872 and 1873. Walther later drew on this experience to write a report on seasickness.

After meeting in New York, Walther and Hesse reconnected in Dresden. The couple married in Geneva in 1874, then settled in the German state of Saxony. A common cause united the duo: the desire to understand the invisible forces that make people fall ill.

As a county physician in the town of Schwarzenberg, near Dresden, Walther investigated the mysterious lung disease afflicting workers in nearby uranium mines. Two decades before Marie Curie ’s discovery of radium in 1898, radioactivity and its pernicious health effects remained poorly understood. Instead, Walther focused his attention on hygiene and dirt particles in the air.

To further his research, Walther studied under hygienist Max von Pettenkofer in Munich in 1878 and 1879. His next position was with Berlin-based bacteriologist Robert Koch , who advised him on the study of microbes in the early 1880s. It was through this final, long-lasting medical interest of Walther’s that the power of agar—and of Hesse’s insight—came into full force.

“Berlin was the Mecca of medical research in the 1880s,” says Benjamin Kuntz, director of the Museum at the Robert Koch Institute. “When Walther joined his lab, Koch was an unknown physician, and he’d just settled down as a young scholar. The house where Koch and Walther worked is still there.”

Agar is the breeding ground that allows microbes to grow, rendering them visible without a microscope. These tiny organisms were first observed in 1674, when Dutch merchant and self-taught scientist Antonie van Leeuwenhoek spotted what he called “little animals” in plaque scraped from his tooth. “There are more living animals in the unclean matter in the teeth in one’s mouth than there are men in a whole kingdom,” he declared after viewing the specimen under a rudimentary microscope. But seeing doesn’t equate to understanding. Up until the early 1880s, physicians hotly debated whether microbes could cause disease or if they were just byproducts of sick cell tissue.

According to Wolfgang’s 1992 biography, Hesse was Walther’s “major supporter in many different projects,” creating drawings of microscopic samples for her husband’s published papers and aiding him in the lab. In the summer of 1881, Walther, who was attempting to study airborne microbes, grew frustrated with the gelatin used to coat his lab’s glass tubes. “One day, [he] asked Lina why her jellies and puddings stayed solid at these temperatures,” Wolfgang wrote. “She told him about agar-agar.” Stable at high temperatures, resistant to degradation, and easily sterilized and stored for lengthy periods of time, agar enabled long-term cultures , in which microbes can reproduce under controlled conditions, making them easier to analyze.

Walther sent a letter detailing the discovery to Koch, who was trying to determine the cause of tuberculosis, an infectious disease then killing roughly 1 in 7 infected people in Germany. On March 24, 1882, Koch held a highly praised presentation in which he proved that tuberculosis is caused by a bacterium , paving the way for better diagnosis and treatment of the disease. (The anniversary is commemorated annually as World Tuberculosis Day .) A few years later, in 1890, Koch wrote , “One could also indulge in the hope that in the not-too-distant future, the pathogens associated with all contagious diseases could be found.”

Popular accounts of microbiology history sometimes attribute the first use of agar in laboratory settings to Koch. The Nobel Prize website , for example, notes that the scientist “invented new methods … of cultivating pure cultures of bacteria on solid media such as potato, and on agar.” In his 1882 lecture , Koch mentioned agar’s role in discovering Mycobacterium tuberculosis but failed to acknowledge the Hesses’ contributions to his research. The couple themselves never wrote a report about agar, which might explain why their names are virtually unknown today.

Though Koch publicized agar’s applications, he didn’t immediately recognize its superiority as a microbial growth medium. For years, scientists ( Walther included ) continued to debate the merits of gelatin versus agar. At a time when women had no place in the lab (and almost nowhere beyond the kitchen), Hesse’s achievement was unassuming, everlasting and—as is often the case in scientific disciplines—gradual.

“In the Hesse family, this contribution to bacteriology was hardly ever mentioned,” Wolfgang wrote. “Lina never spoke about it, probably because she was a very unassuming person.”

Hesse died in December 1934, 23 years after her husband, who died in July 1911. The 1939 journal article offered a brief overview of her pioneering career but noted, “We know little of her early life.” The 1992 biography, based on a longer unpublished account written in German, was stripped of many personal details during editing and its translation into English. The cover of the journal in which the essay appeared features one of Hesse’s stunning scientific illustrations.

An unassuming parenthetical in Wolfgang’s biography alludes to these artworks’ existence, stating, “The author is proud to possess his grandmother’s original drawings.” This sentence eventually led me to Wolfgang’s children, who shared 11 illustrations drawn by Hesse for Walther’s last publication . A series of plates with splashes of watercolor, the images document the dilution of fecal samples to quantify intestinal bacteria growing on a nutrient-rich agar plate. Though they look hastily created, they’re accurate and informative.

The Hesse family also shared unseen family portraits, as well as the full biography written by Wolfgang. To tell his grandparents’ story, Wolfgang drew on scientific and personal documents preserved by Hesse, as well as his own memories of his grandmother. (Walther died before Wolfgang was born in 1915.) The unpublished biography brings to light new details about Hesse’s early and late life. From Wolfgang’s perspective, readers meet a loving grandmother who enjoyed telling stories and spending time with her grandchildren, often surprising them at Christmas with her special puddings.

The newly uncovered materials paint a portrait of a placid, humble woman who took care in preserving her husband’s life’s work. Hesse never spoke about her role in introducing agar to the life sciences, though at least one scholarly work linked her name to agar during her lifetime. This might explain why her mark in collective memory has been so different from others who introduced great innovations or made grand discoveries—and didn’t hesitate to act upon their grandeur. Koch, for one, lamented in his 1905 Nobel Prize lecture that his warnings regarding tuberculosis had “been unheeded.” Leeuwenhoek added the prestigious-sounding suffix “van” to his name after he achieved fame.

Agar is still essential today. It has been the breeding ground for countless world-changing discoveries, from antibiotics to gene editing tools like CRISPR . Recent shortages of seaweed due to overharvesting sent waves of alarm through the scientific research community, which lacks real alternatives to agar. No one knows this better than lichenologists, who study the symbiosis between fungi, algae and other microbes that form lichens . “Culturing is a crucial skill for lichenologists,” says Lucia Muggia , a scientist at the University of Trieste in Italy. “For a study published in 2018, we tested an alternative gelling agent, alginate. And while we didn’t see many changes in how lichens formed under these lab settings, agar was still more practical to handle, so we stuck with it.”

We are creating a graphic novel about Fanny Angelina Hesse, the forgotten woman who introduced agar to the life sciences... & we need your support! Please help if you can! https://t.co/Jg02RKN9YG Wonderful team includes @jens2go @matteofarinella @eliza_coli @JoVerran & many more! — Corrado Nai (@jan_corro) June 12, 2024

Hitchens and Leikind, the authors of the 1939 journal article, pointed out that “lesser innovations and discoveries are commemorated with the name of the innovator.” A short report published in 1887 by Julius Petri, for instance, made that scientist a household name, forever associated with the glass dishes that often hold an agar-based growth medium, despite the fact that other scholars boast stronger claims to the invention.

“Could not ‘plain agar’ from now on be designated as ‘Frau Hesse’s medium?’” Hitchens and Leikind asked. “Her contribution to bacteriology makes her immortal.” The authors might have been more successful if they’d suggested calling agar plates “Hesse plates”—the counterpart of Petri dishes. Eighty-five years after the article’s publication, Hesse’s name is sadly still unknown to most.

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Corrado Nai | READ MORE

Corrado Nai is full-time parenting and part-time writing. He has a PhD in microbiology and used agar every day for over ten years. He is currently writing a graphic novel about Fanny Angelina Hesse’s story and legacy, which can be supported through Kickstarter .

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CFP: "Art, Politics, and Society in Asia"

Call for Papers: Journal of Integrative and Innovative Humanities (Chiang Mai University)

Theme: Art, Politics, and Society in Asia

The Journal of Integrative and Innovative Humanities, Chiang Mai University, is pleased to announce a call for papers for its upcoming issue which will be published at the end of November 2024 on the theme of "Art, Politics, and Society in Asia". 

This issue aims to explore the multifaceted relationship between art and the various dimensions of Asian societies, including culture, politics, economics, technology, social movements, and environment. We invite scholars, researchers, and practitioners from diverse disciplines to contribute original research articles, reviews, essays, and case studies that investigate how art both shapes and is shaped by Asian societal contexts.

Scope and Topics

Submissions may address, but are not limited to, the following topics in the context of Asia:

• The role of art in social and political change and activism
• Art as a reflection, construction, or creation of cultural identity 
• The impact of digital technology on artistic expression and dissemination in the context of politics
• The political economy of the art world, including art markets, cultural policy, and governance.
• Art in public spaces and community engagement and resistance
• The influence of political regimes and ideologies on artistic production
• Historical perspectives on art, politics, and society
• The intersection of art with science and technology in political context
• Artistic responses to global challenges, such as climate change and migration
• Interdisciplinary approaches to understanding the societal and political impact of art

Submission Guidelines

We welcome submissions from a variety of disciplines, including but not limited to history, art history, philosophy, language and communication, sociology, cultural studies, anthropology, political science, economics, digital humanities, and science and technology studies. Manuscripts should be original and not under consideration for publication elsewhere.

Manuscript Requirements

• Length: The journal does not have a strict word limit but it is recommended that the manuscript be no longer than 7000 words (excluding references)
• Format: Manuscripts should follow the APA style for citations and references. Detailed formatting guidelines can be found on our website.
• Abstract: Each submission must include an abstract of up to 300 words.
• Keywords: Include 4-6 keywords relevant to your paper.
• Bio: Provide a brief bio of up to 150 words for each author.

Submission Process

• Abstract Deadline: All contributors must submit an abstract to the journal by 1 August 2024
• Deadline: Complete manuscripts must be received by 1 September 2024
• Submission Portal: Submit your manuscripts through our online portal at  https://so07.tci-thaijo.org/index.php/DJIIH/about/submissions
• Review Process: All submissions will undergo a double-blind peer review process. Authors will be notified of the review results within four weeks of the submission deadline.

Important Dates

• Abstract Deadline: 1 August 2024
• Submission Deadline: 1 September 2024
• Publication Date: 30 November 2024

Contact Information:  For any queries regarding the call for papers or the submission process, please contact

Editor-in-Chiefs:  Søren Ivarsson ( soren [email protected] ) and Pasoot Lasuka ( [email protected] ) Journal Website:   https://so07.tci-thaijo.org/index.php/DJIIH/index