Intersubjetividad liberadora en la esencia de la experiencia estética. Comprensión de la fenomenología de Mikel Dufrenne a la luz de las consideraciones sobre el arte musical de los «banyarwanda»

Abstract

In order to offer a more adequate definition of the reality of aesthetic experience, one should not only remain at the level of a simple relationship between the subject and the object. We must go much further. Because the object conceals something that would better explain the very reality of that experience. It is its identity and the power that it has over the subject which has done it. Every work of art is the fruit of the hand of a subject. Whereby every aesthetic object maintains a close relationship with the subject, it is identified with it. It is about that specific subject which Mikel Dufrenne evoked in all his phenomenological-anthropological philosophy, or of that subject which enjoys life, living and helping the "other" to live as expressed by the "banyarwanda" in his musical art that is defined as anthropological-vitalist. Thus, aesthetic experience is a relationship established between subjects (artist and spectator), and is based on communion, communication, dialogue between them. It is this relationship that is made possible by the presence of the aesthetic object perceived in the reality of the subject. It is about that object which becomes different to what is within the world, by its power to express, to transmit a message, to modify the situation of the subject in contact with it. It does not allow itself to be treated solely in terms of its material existence, but in terms of its comparison with the subject itself. Therefore, the aesthetic experience is that relationship between subjects of equal dignity, that relationship where each protagonist enjoys the reality of a community of life and love. It is about that relationship which is defined as aesthetic and essentially defined by aesthetic intersubjectivity where the subjects in dialogue are not only characterized by their sacrifices or their neutralization, signs of the phenomenological épochè that accompanies and helps to wonderfully define the reality of aesthetic experience, but also for their empathy which serves as the basis for a good and fruitful aesthetic experience. Each subject sacrifices its own world to open and propose a universal world for all, a world of intersubjectivity where each one is liberated by liberating the "other," where each one is enriched in the reality of the interdependence that makes them live and allows them to transmit a life.