The aesthetic is a discipline philosophy for relevant perceptions, the meaning, the beautiful (in nature, or art), or that relates exclusively to the concept of art. The aesthetic thus corresponds to the designated area until the eighteenth century by science or the fine critical taste, since the nineteenth century philosophy of art. It relates, for example, the emotions caused by a work of art (or certain gestures, attitudes, things), the judgments of the work, what is specific or unique to an expression (artistic, literary, poetic, etc.), what could be described as beautiful as opposed to the useful and functional. It is in the philosophy of knowledge, science of the sensible, what is the meaning given in intuition or vision, that is to say, in space and time, by opposed to what belongs to the intelligible, of understanding or pure reason, or the metaphysical.
In common parlance, the word is synonymous with aesthetic beauty. In addition, as the name, aesthetics is a concept referring to all the characteristics that determine the appearance of something, often synonymous with design or physical appearance.
The philosophy of architecture is a branch of philosophical aesthetics concerned with various issues arising from the theory and practice of building design. The oldest writings on architecture date from antiquity and link architectural principles to more general, metaphysical elements of form and order. This tradition persisted into and beyond the Renaissance, but in the eighteenth century, it began to give way to new philosophies of mind and value, according to which the determining factors of aesthetic experience are the interests and attitudes of informed subjects. Thereby architecture came within the sphere of the theory of taste.
Nineteenth-century revivals of classical and Gothic styles produced renewed interest in the nature of architecture, its place within the scheme of arts and sciences, and its role in society. Following this, twentieth-century modernism offered various accounts of the rational basis of architectural form and combined these with utopian political philosophies. As it had been in antiquity and during the Renaissance, architecture was again viewed as central to and partly definitive of a culture. More recently, however, attention has returned to analytical questions such as, "What is the nature of the aesthetic experience of architecture?" and, relatedly, "How is it possible for there to be reasoned critical judgments about the meaning and value of buildings?"
In order to deal with such issues philosophers in different traditions have begun to develop accounts of the social aspects of architecture, recognizing that critical judgments presuppose the capacity to identify buildings as being of various types: public, domestic, formal, informal and so on. The nature of architecture is in part; therefore, a matter of social convention or 'forms of life', and this limits the scope for abstract historical theorizing. Nevertheless, the resources of metaphysics, the theories of mind, action, meaning and value are all utilized in contemporary philosophy of architecture.
Indeed, architecture is not primarily aesthetic but semantics. Its task to establish the human network in the space-time where he invented ...