Cloudscape

Hypomimia, or lack of mimic, is not specific to mental conditions such as schizophrenia or autism, but rather is a defense mechanism all of us have to some extent, which we may use instinctively against people we do not trust, in which case it is safer not to show our emotions. Because people such as schizophrenics often hardly trust anyone, it is therefore obvious that they seem to lack mimic altogether.

Many scientists attribute our every quality, be it directly or indirectly, to genetic evolution. Art becomes a means to show off to attract partners, love becomes a means to keep them and others with them.
However, this narrow view of evolution is incomplete; it has already been shown that evolution works through at least two mechanism of selection: natural selection and sexual selection. However, a third mechanism of selection is so absurdly obvious that it it easily overlooked; the third mechanism of selection is our own: choice. "Intelligent selection," as it might be called. The first is unconscious; the second is conscious; the third is self-conscious. The first created the second, the second the third, though the three transition into one another gradually.
Natural selection is the first and most basic mechanism, which depends on survival of the fittest; this mechanism is partly genetic in that it applies to genetics, but also of importance before and beside genetics, as it applies just as well on chemical, atomic and even lower levels, beginning from the very birth of the universe.
Sexual selection is the second mechanism, depending on sexual attraction; this is, arguably, the only of the three mechanisms which is purely genetic, depending on how one interprets "selection." A bacterium does not feel sexual attraction during conjugation, or a virus during insertion, or an oxygen atom during combustion, or a neutron when it collides with a fissile atom, yet these are all examples of reproduction. However, unless matter is conscious, this is not "selection."
Finally, neurological selection is the third and as yet the last we know. One might say that this mechanism is barely genetic at all, but it may be that it is partly epigenetic, though more research would be required. It is known that the activity of certain genes in our brain cells can change over time. It is also known that we may increase certain chemicals in our brain by desiring their effects; what, then, if the latter partly involves the former, and we may change the activity of our genes indirectly by desiring to do so? And what if these epigenetic changes affect the epigenetics of our gametes? This remains speculation.
Be it in part genetic or entirely memetic, neurological selection has dominated our evolution over the past thirty thousand years. For a large part, our sense of beauty is for a large part a mere side effect of our genetic evolution, but this side effect has started to lead a life of its own, and grew more and more sophisticated without any further genetic influence.
The collective unconscious was programmed, mostly genetically, to appreciate certain environments more than others by instinct because they were more favorable, and to appreciate all their aspects: birdsong for instance as a sign of life, flowing streams to lead to fruiting plants, distant views to detect approaching danger, physical appearance to find a successful partner or friend, aromas to find food that is healthy, taste to examine its contents. These are all things that increase likelihood of survival.
But flowing from these simpler perceptions grew something far more complex; the brain took over, and used these perceptions for itself. It improved its enjoyment of beauty not with the purpose to ensure chances of survival, but because it found it pleasurable, and to seek pleasure is simply how the brain is meant to work. The brain started to evolve by itself without much regard of evolution. It is because of this that among humans we see phenomena such as asceticism, celibacy, even masochism, phenomena which from an evolutionary viewpoint are contradictory. This is because the brain has acquired a will of its own, detached from genetic evolution; genetic evolution plays part in neurological evolution as neurological evolution stems from genetic evolution, but it no longer depends entirely on it, just as genetic evolution no longer depends entirely on chemical evolution. The brain has become so complex that it has become like an ecosystem of itself, with its own species.
Thus, aside from viability there came a second selector, and it was enjoyability; today, the latter has become far more prominent in our world than the former, and it no longer has very much to do with viability. Think of the things you do in your free time for enjoyment: how great will their effect be on your chances of survival or those of your offspring? The answer is, very little.
Of course, everything may indirectly alter our chances of survival, but relative to other things you might be doing instead, most leisurely activities will not do so to any significant extent. From a purely evolutionary standpoint, we are wasting the majority of our time, with a things ranging from smalltalk to art. All of these activities have an effect on our chances of survival, but it is so small that relative to those of other species, our activities are utterly irrelevant. If we were to survive rather than live, we would behave as animals. Our average pastimes score extremely low on the evolutionary ladder, though even in an environment as we have, we could do far better.
The memetics of neurological selection may be both collective (through the collective unconscious), but also individual, since the brain, especially in humans, is so complex that it may perhaps undergo such a rapid evolution throughout life that one's sense of beauty is developed through one's own life. How their sense of beauty would develop would depend on their genetics, environment, and a third factor of how the brain would interact with itself, since, as said, the brain has become as complex as an ecosystem.

If you follow your body you will live in ignorance, if you follow your mind you will live in detachment. Thus, follow your heart. The body, like the mind, is but a tool of the heart.

The heart always strives towards greater beauty. All should therefore begin from within the heart, and whatever you think and do should merely follow from it. Emotion is the beginning and the end.

Lust, hatred, and fear; these are the three foremost things we ought to master in ourselves because they cause mostly harm. These feelings are inherently not creative but destructive. And yet these are also our three main instinctual drives: libido, destrudo, and mortido. This is what makes it hard to conquer these. Yet in the end, we must leave our old nature behind ourselves.