zahra golnaz manteghi fasaie

The creation of artworks by individuals depends on various individual and social factors. In this regard, due to the close relationship between artistic creation and physical and spiritual ability, issues regarding the possibility and how to create a work of art by people with disabilities are raised. Deleuze's philosophy affirms that the creation of a work of art does not require a special organization nor does it necessitate the physical development of mankind; hence, it is possible to create a work of art without an organized body and a disabled person can easily create a magnificent artwork through the power of his senses. This research follows a qualitative method and by the aid of library studies it seeks to study of the effects of photography of disabled photographers who describe the philosophy of the body without any parts as the main component of the art of photography to transfer the power of art, creation and scrutiny in photography. In this study, the works of Pete Eckert and Ahmad Zorkarnian as artists with disabilities are examined. The findings of the study indicate that people with disabilities can also create a fragmented but perfect artistic creation based on the view of Deleuze's body, which is based on emotion and senses. Relying on the philosophy of the body, physical disability does not prevent the creation of a work of art in photography; therefore, by understanding the concept of existence and sensation in art, people with disabilities can create works of art that are alive and spectacular.

To investigate the possibility of eliminating physical disability in photography based on Deleuze's body philosophy.To recognize the effect of physical and mental factors in creating a work of art.

Research questions

What is the role of senses in the works of art of the photographer according to Deleuze's body philosophy?What physical and mental factors play a role in the artist's creation of his works of art?

It cannot be claimed that Ibn Miskawayh, the philosopher of the fourth century AH, systematically addressed the basic issues of aesthetics and philosophy of art in his works. However, he considers the issue of aesthetic experience and beauty as an issue and believes that the basic features of aesthetic experience are related to unity. Unity is a characteristic of divine existence, and the purpose of harmony, proportion, and rhythm in the physical (corporeal, bodily) world is to approach (to come close) this unity. In his view, beauty is an objective idea (concept) and “beautiful” is defined in the triangle of soul-nature-matter. What makes an object beautiful is the harmony between the souls that reflects the divine existence with a matter that is able to receive it. Perfection occurs when the artist applies what is appropriate to the soul in matter. Perfection is also the product of the relationship between theory and practice, which are two complementary fields. Ibn Miskawayh, in his works also examines music and poetry. In his view, music is the closest experience to receiving a divine existence. The experience gained through music has a greater impact on the soul than other arts. In his view, there is a connection between music and the unity and universal order. However, he keeps his distance from poetry, because he believes that poetry uses tricks to arouse the soul.