There has recently been a focus on the question of statue removalism. This concerns what to do with public history statues that honor or otherwise celebrate ethically bad historical figures. The specific wrongs of these statues have been understood in terms of derogatory speech, inapt honors, or supporting bad ideologies. In this paper I understand these bad public history statues as history and identify a distinctive class of public history-specific wrongs. Specifically, public history plays an important identity-shaping role, and bad public history can commit specifically ontic injustice. Understanding bad public history in terms of ontic injustice helps understand not just how to address bad public history statues, but also the value of public history more broadly.

In this paper I mobilize the Heideggerian concept of poetic saying [Dichtung] to describe features that pertain to the accomplishment of an artwork in the institutional setting of an artworld. Following Binkley and Davies, I first describe performances generative of artworks as ‘piece-specification’. I argue that a condition of ‘artistic creativity’ bears upon piece-specification that is insufficiently accounted for by these authors and that Heidegger's concept of poetic saying can help flesh it out. To that end, I show that it is at least coherent with some of Heidegger's phenomenological insights to argue that (1) poetic sayings are not necessarily tied to the advent of ‘great artworks’ and that (2) poetic sayings thus lend themselves to an analysis that views them as the intentional accomplishment of a meaning-event [Sinnereignis]. I then use the intentional structure of poetic sayings to describe how one can intend to achieve piece-specification in a creative yet recognizable manner.

Philosophers often talk about and engage with ideas. Scientists, artists, and historians do, too. But what is an idea? In this paper, we first motivate the desire for an ontology of ideas before discussing what conditions a candidate ontology would have to satisfy to be minimally adequate. We then offer our own account of the ontology of ideas and consider various strategies for specifying the underlying metaphysics of the account. We conclude with a discussion of potential future work to be done on the ontology of ideas.

I argue that authentic photography is not able to develop to the full as a communicative representational art. Photography is authentic when it is true to its self-image as the imprinting of images. For an image to be imprinted is for its content to be linked to the scene in which it originates by a chain of sufficient, mind-independent causes. Communicative representational art (in any medium: photography, painting, literature, music, etc.) is art that exploits the resources of representation to achieve artistically interesting communication of thought. The central resources of representation are content, vehicle properties, and the interplay between these two. Whereas painting and other representational arts are able to exploit all three to communicate thought, authentic photography can exploit interplay only to a very limited degree. However, the exploitation of interplay is the culmination of communicative representational art: the natural endpoint in its development.

In his Critique of the Power of Judgement, Kant explicates the creation of works of fine art (schöne Kunst) in terms of aesthetic ideas. His analysis of aesthetic ideas claims that they are not concepts (Begriffe) and are therefore not definable or describable in determinate language. Nevertheless, Kant claims that aesthetic ideas are communicable via spirit (Geist), a special mental ability he associates with artistic genius. This paper argues that Kant's notion of Geist is central to his analysis of fine art's expressive power. The notion of Geist constitutes a conceptual link between Kant's aesthetic theory and that of G. W. F. Hegel, for whose analysis Geist is the subject.