Beauty is an aspect of the human condition that many people believe is essential to the happiness of all individuals. It is often seen as a reflection of how we feel about ourselves, our environment, and the world in general.
It is hard to define what beauty is, but it can be described as a feeling that you have when something or someone is appealing or pleasing. It is different for everyone and often changes over time. In a society with a lot of emphasis on social media, there is often a stigma attached to a person’s beauty and it can be harmful to anyone who does not fit the standard of what they think is beautiful.
There are many factors that influence what people think is beautiful, including individual experiences and genetics. Scientists are still trying to figure out what makes something or someone beautiful.
Until the eighteenth century, most philosophical accounts of beauty treated it as an objective quality: they located it either in the beautiful object itself or in its qualities. Plotinus and Plato both connected beauty to a response of love and desire, but they tended to locate it in the realm of Forms, where beauty is the ‘formedness’ of an object in its participation in the Form (Plato, Symposium; and, in one instance, in Plotinus, Enneads).
According to some philosophers, beauty involves a feeling of harmony between parts or parts of a whole that come together to make a compound. This may seem strange, but it is actually an important part of what makes some things or people beautiful.
This idea was influenced by the philosopher John Locke, who argued that all objects are composed of parts and thus must be able to possess beauty in their parts as a way to create a whole. This was a very interesting argument, and some philosophers, such as Moore, tried to resolve this with an account that linked beauty to pleasure (Moore 1903, 201).
However, many modern philosophers have criticized this approach. It has been argued that it is an attempt to impose a strict, objective standard on what is considered beautiful. It is also criticized for denying the existence of aesthetic judgments that are dependent on emotion and experience.
Another important problem with this account is that it fails to distinguish between aesthetic pleasure and enjoyment, which are two very different kinds of pleasure. It also ignores the fact that some pleasures are coerced or obtained at a cost to others.
There are some good arguments for the view that pleasure can be a basis of aesthetic judgment, especially when it comes to kissing. It can be a form of process pleasure, where the person who is kissing feels happy because they are doing something that they enjoy.
But even if there is some truth to this claim, it is difficult to defend against other objections. Among them is the idea that all pleasures are subjective, and therefore that they have no higher status than what amuses or entertains us.