Relation to the world· Aesthetics
Egalitarianism of taste
Axis: Hierarchy of tastes — Are some aesthetic pleasures higher than others, or is every hierarchy of taste a social construction?
The hierarchy of tastes is in no way natural: it expresses relations of class. So-called legitimate culture is domination disguised as aesthetic merit, and no pleasure is intrinsically higher than another.
Movements 1
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Cynicisminferable
The Cynic mocks refinement, luxury arts, and distinguished culture as so many social vanities: what passes for good taste is mere nomos, a status marker detached from natural need. The stance is egalitarian, debunking the pretension behind hierarchies of taste.
Diogenes Laertius, Lives, VI, 24
Philosophers 2
Benthamexplicit
Since only the quantity of pleasure enters the balance, there is nowhere to lodge an intrinsic superiority of one pleasure over another: at equal quantity, a vulgar amusement and an art reputed noble are exactly worth the same. To rank pleasures by their dignity would smuggle in a criterion foreign to pleasure, which the forbids. This egalitarianism of taste is the breaking point with , who would distinguish higher and lower pleasures precisely to parry the charge of a doctrine worthy only of swine: where Mill gives ground, Bentham carries strict quantification through to the end.
The Rationale of Reward (pushpin is as good as poetry)
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Diogenes of Sinopeinferable
Diogenes mocks refinement, luxury arts and distinguished culture as so many vanities: what passes for good taste is mere , a status marker detached from natural need. Before a temple's gilded offerings, before its columns and statues, he sees only pretension. The stance is egalitarian, debunking the imposture behind hierarchies of taste.
Diogenes Laertius, Lives, VI, 24 and 60