Furthermore, factors similar to those in every aesthetic field are at work in social aesthetics, although their specific identity may be different … creative processes are at work in its participants, who emphasize and shape the perceptual features.” These words from an article by Arnold Berleant on “Ideas for a Social Aesthetics” were and are visionary for the development of research in the human sciences that focuses on the interpersonal encounter and relationship, which has culminated in the creation and operation of two Institutes for Social Aesthetics and Mental Health at Sigmund Freud University, first in Vienna and then in Berlin. It is also highly perceptual, for intense perceptual awareness is the foundation of aesthetics. … Like every aesthetic order, social aesthetics is contextual. “Social aesthetics is, …, an aesthetic of the situation. Social Aesthetics, Mental Health, Power of Beauty, Aesthetic Anthropology, Hospitality, Human-based Medicine. Social aesthetics that wishes also to be understood as the science of beauty in interpersonal relationships provides us with knowledge that in medical-therapeutic practice becomes a key pillar of human-centered approaches to prevention and treatment. That beauty is a highly effective antidote to life’s suffering, i.e. Moreover, the positive aesthetic experience also has healing power. European intellectual history teaches us that beauty is not just an adornment to life but is also a major source of strength for our life. This question of the How – how we experience and structure our life together – determines the core field of work and research in social aesthetics.
As humans we are always and everywhere social beings, so the question no longer arises as to whether we live socially but rather how we live socially. Social aesthetics is an aesthetics of the social situation as it is lived and experienced. Guenda Bernegger, Michael Musalek, Oliver Scheibenbogen
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