XVI. Taste and the Reproduction of Art

Aesthetic judgment. Its identity with aesthetic reproduction.

When the entire aesthetic and externalizing process has been completed, when a beautiful expression has been produced and fixed in a definite physical material, what is meant by judging it? To reproduce it in oneself, answer the critics of art, almost with one voice. Very good. Let us try thoroughly to understand this fact, and with that object in view, let us represent it schematically.

The individual A is seeking the expression of an impression, which he feels or has a presentiment of, but has not yet expressed. Behold him trying various words and phrases, which may give the sought-for expression, which must exist, but which he does not know. He tries the combination m, but rejects it as unsuitable, inexpressive, incomplete, ugly: he tries the combination n, with a like result. He does not see anything, or he does not see clearly. The expression still flies from him. After other vain attempts, during which he sometimes approaches, sometimes leaves the sign that offers itself, all of a sudden (almost as though formed spontaneously of itself) he creates the sought-for expression, and lux facta est. He enjoys for an instant aesthetic pleasure or the pleasure of the beautiful. The ugly, with its correlative displeasure, was the aesthetic activity, which had not succeeded in conquering the obstacle; the beautiful is the expressive activity, which now displays itself triumphant.

We have taken this example from the domain of speech, as being nearer and more accessible, and because we all talk, though we do not all draw or paint. Now if another individual, whom we shall term B, desire to judge this expression and decide whether it be beautiful or ugly, he must of necessity place himself at A’s point of view, and go through the whole process again, with the help of the physical sign, supplied to him by A. If A has seen clearly, then B (who has placed himself at A’s point of view) will also see clearly and will find this expression beautiful. If A has not seen clearly, then B also will not see clearly, and will find the expression more or less ugly, just as A did.

Impossibility of divergences.

It may be observed that we have not taken into consideration two other cases: that of A having a clear and B an obscure vision; and that of A having an obscure and B a clear vision. Philosophically speaking, these two cases are impossible.

Spiritual activity, precisely because it is activity, is not a caprice, but a spiritual necessity; and it cannot solve a definite aesthetic problem, save in one way, which is the right way. Doubtless certain facts may be adduced, which appear to contradict this deduction. Thus works which seem beautiful to artists, are judged to be ugly by the critics; while works with which the artists were displeased and judged imperfect or failures, are held to be beautiful and perfect by the critics. But this does not mean anything, save that one of the two is wrong: either the critics or the artists, or in one case the artist and in another the critic. In fact, the producer of an expression does not always fully realize what has happened in his soul. Haste, vanity, want of reflexion, theoretic prejudices, make people say, and sometimes others almost believe, that works of ours are beautiful, which, if we were truly to turn inwards upon ourselves, we should see ugly, as they really are. Thus poor Don Quixote, when he had mended his helmet as well as he could with cardboard—the helmet that had showed itself to possess but the feeblest force of resistance at the first encounter,—took good care not to test it again with a well-delivered sword-thrust, but simply declared and maintained it to be (says the author) por celada finisima de encaxe. And in other cases, the same reasons, or opposite but analogous ones, trouble the consciousness of the artist, and cause him to disapprove of what he has successfully produced, or to strive to undo and do again worse, what he has done well, in his artistic spontaneity. An example of this is the Gerusalemme conquistata. In the same way, haste, laziness, want of reflexion, theoretic prejudices, personal sympathies, or animosities, and other motives of a similar sort, sometimes cause the critics to proclaim beautiful what is ugly, and ugly what is beautiful. Were they to eliminate such disturbing elements, they would feel the work of art as it really is, and would not leave to posterity, that more diligent and more dispassionate judge, to award the palm, or to do that justice, which they have refused.

Identity of taste and genius.

It is clear from the preceding theorem, that the judicial activity, which criticizes and recognizes the beautiful, is identical with that which produces it. The only difference lies in the diversity of circumstances, since in the one case it is a question of aesthetic production, in the other of reproduction. The judicial activity is called taste; the productive activity is called genius: genius and taste are therefore substantially identical.

The common remark, that the critic should possess some of the genius of the artist and that the artist should possess taste, reveals a glimpse of this identity; or that there exists an active (productive) taste and a passive (reproductive) taste. But a denial of this is contained in other equally common remarks, as when people speak of taste without genius, or of genius without taste. These last observations are meaningless, unless they be taken as alluding to quantitative differences. In this case, those would be called geniuses without taste who produce works of art, inspired in their culminating parts and neglected and defective in their secondary parts, and those men of taste without genius, who succeed in obtaining certain isolated or secondary effects, but do not possess the power necessary for a vast artistic synthesis. Analogous explanations can easily be given of other similar propositions. But to posit a substantial difference between genius and taste, between artistic production and reproduction, would render communication and judgment alike inconceivable. How could we judge what remained extraneous to us? How could that which is produced by a given activity be judged by a different activity? The critic will be a small genius, the artist a great genius; the one will have the strength of ten, the other of a hundred; the former, in order to raise himself to the altitude of the latter, will have need of his assistance; but the nature of both must be the same. In order to judge Dante, we must raise ourselves to his level: let it be well understood that empirically we are not Dante, nor Dante we; but in that moment of judgment and contemplation, our spirit is one with that of the poet, and in that moment we and he are one single thing. In this identity alone resides the possibility that our little souls can unite with the great souls, and become great with them, in the universality of the spirit.

Analogy with the other activities.

Let us remark in passing that what has been said of the aesthetic judgment holds good equally for every other activity and for every other judgment; and that scientific, economic, and ethical criticism is effected in a like manner. To limit ourselves to this last, it is only if we place ourselves ideally in the same conditions in which he who took a given resolution found himself, that we can form a judgment as to whether his resolution were moral or immoral. An action would otherwise remain incomprehensible, and therefore impossible to judge. A homicide may be a rascal or a hero: if this be, within limits, indifferent as regards the safety of society, which condemns both to the same punishment, it is not indifferent to him who wishes to distinguish and to judge from the moral point of view, and we cannot dispense with studying again the individual psychology of the homicide, in order to determine the true nature of his deed, not merely in its judicial, but also in its moral aspect. In Ethic, a moral taste or tact is sometimes referred to, which answers to what is generally called moral conscience, that is to say, to the activity itself of good-will.

Critique of absolutism (intellectualism) and of aesthetic relativism.

The explanation above given of aesthetic judgment or reproduction at once affirms and denies the position of the absolutists and relativists, of those, that is to say, who affirm and of those who deny the existence of an absolute taste.

The absolutists, who affirm that they can judge of the beautiful, are right; but the theory on which they found their affirmation is not maintainable. They conceive of the beautiful, that is, of aesthetic value, as of something placed outside the aesthetic activity; as if it were a model or a concept which an artist realizes in his work, and of which the critic avails himself afterwards in order to judge the work itself. Concepts and models alike have no existence in art, for by proclaiming that every art can be judged only in itself, and has its own model in itself, they have attained to the denial of the existence of objective models of beauty, whether they be intellectual concepts, or ideas suspended in the metaphysical sky.

In proclaiming this, the adversaries, the relativists, are perfectly right, and accomplish a progress. However, the initial rationality of their thesis becomes in its turn a false theory. Repeating the old adage that there is no accounting for tastes, they believe that aesthetic expression is of the same nature as the pleasant and the unpleasant, which every one feels in his own way, and as to which there is no disputing. But we know that the pleasant and the unpleasant are utilitarian and practical facts. Thus the relativists deny the peculiarity of the aesthetic fact, again confounding expression with impression, the theoretic with the practical.

The true solution lies in rejecting alike relativism or psychologism, and false absolutism; and in recognizing that the criterion of taste is absolute, but absolute in a different way from that of the intellect, which is developed by reason. The criterion of taste is absolute, with the intuitive absoluteness of the imagination. Thus every act of expressive activity, which is so really, will be recognized as beautiful, and every fact in which expressive activity and passivity are found engaged with one another in an unfinished struggle, will be recognized as ugly.

Critique of relative relativism.

There lies, between absolutists and relativists, a third class, which may be called that of the relative relativists. These affirm the existence of absolute values in other fields, such as Logic and Ethic, but deny their existence in the field of Aesthetic. To them it appears natural and justifiable to dispute about science and morality; because science rests on the universal, common to all men, and morality on duty, which is also a law of human nature; but how, they say, can one dispute about art, which rests on imagination? Not only, however, is the imaginative activity universal and belongs to human nature, like the logical concept and practical duty; but we must oppose a capital objection to this intermediary thesis. If the absolute nature of the imagination were denied, we should be obliged to deny also that of intellectual or conceptual truth, and, implicitly, of morality. Does not morality presuppose logical distinctions? How could these be known, otherwise than by expressions and words, that is to say, in imaginative form? If the absoluteness of the imagination were removed, spiritual life would tremble to its base. One individual would no longer understand another, nor indeed his own self of a moment before, which, when considered a moment after, is already another individual.

Objection founded on the variation of the stimulus and on the psychic disposition.

Nevertheless, variety of judgments is an indisputable fact. Men are at variance in their logical, ethical, and economical appreciations; and they are equally, or even more at variance in their aesthetic appreciations. If certain reasons detailed by us, above, such as haste, prejudices, passions, etc., may be held to lessen the importance of this disagreement, they do not thereby annul it. We have been cautious, when speaking of the stimuli of reproduction, for we said that reproduction takes place, if all the other conditions remain equal. Do they remain equal? Does the hypothesis correspond to reality?

It would appear not. In order to reproduce several times an impression by employing a suitable physical stimulus, it is necessary that this stimulus be not changed, and that the organism remain in the same psychical conditions as those in which was experienced the impression that it is desired to reproduce. Now it is a fact, that the physical stimulus is continually changing, and in like manner the psychological conditions.

Oil paintings grow dark, frescoes pale, statues lose noses, hands, and legs, architecture becomes totally or partially a ruin, the tradition of the execution of a piece of music is lost, the text of a poem is corrupted by bad copyists or bad printing. These are obvious instances of the changes which daily occur in objects or physical stimuli. As regards psychological conditions, we will not dwell upon the cases of deafness or blindness, that is to say, upon the loss of entire orders of psychical impressions; these cases are secondary and of less importance compared with the fundamental, daily, inevitable, and perpetual changes of the society around us, and of the internal conditions of our individual life. The phonic manifestations, that is, the words and verses of the Dantesque Commedia, must produce a very different impression on a citizen engaged in the politics of the third Rome, to that experienced by a well-informed and intimate contemporary of the poet. The Madonna of Cimabue is still in the Church of Santa Maria Novella; but does she speak to the visitor of to-day as she spoke to the Florentines of the thirteenth century? Even though she were not also darkened by time, would not the impression be altogether different? And finally, how can a poem composed in youth make the same impression on the same individual poet when he re-reads it in his old age, with his psychic dispositions altogether changed?

Critique of the division of signs into natural and conventional.

It is true, that certain aestheticians have attempted a distinction between stimuli and stimuli, between natural and conventional signs. They would grant to the former a constant effect on all; to the latter, only on a limited circle. In their belief, signs employed in painting are natural, while the words of poetry are conventional. But the difference between the one and the other is only of degree. It has often been affirmed that painting is a language which all understand, while with poetry it is otherwise. Here, for example, Leonardo placed one of the prerogatives of his art, which hath not need of interpreters of different languages as have letters, and in it man and brute find satisfaction. He relates the anecdote of that portrait of the father of a family, which the little grandchildren were wont to caress while they were still in swaddling-clothes, and the dogs and cats of the house in like manner. But other anecdotes, such as those of the savages who took the portrait of a soldier for a boat, or considered the portrait of a man on horseback as furnished with only one leg, are apt to shake one’s faith in the understanding of painting by sucklings, dogs, and cats. Fortunately, no arduous researches are necessary to convince oneself that pictures, poetry, and every work of art, produce no effects save on souls prepared to receive them. Natural signs do not exist; because they are all conventional in a like manner, or, to speak with greater exactitude, all are historically conditioned.

The surmounting of variety.

This being so, how are we to succeed in causing the expression to be reproduced by means of the physical object? How obtain the same effect, when the conditions are no longer the same? Would it not, rather, seem necessary to conclude that expressions cannot be reproduced, despite the physical instruments made by man for the purpose, and that what is called reproduction consists in ever new expressions? Such would indeed be the conclusion, if the variety of physical and psychic conditions were intrinsically unsurmountable. But since the insuperability has none of the characteristics of necessity, we must, on the contrary, conclude: that the reproduction always occurs, when we can replace ourselves in the conditions in which the stimulus (physical beauty) was produced.

Not only can we replace ourselves in these conditions, as an abstract possibility, but as a matter of fact we do so continually. Individual life, which is communion with ourselves (with our past), and social life, which is communion with our like, would not otherwise be possible.

Restorations and historical interpretation.

As regards the physical object, paleographers and philologists, who restore to texts their original physiognomy, restorers of pictures and of statues, and similar categories of workers, exert themselves to preserve or to give back to the physical object all its primitive energy. These efforts certainly do not always succeed, or are not completely successful, for never, or hardly ever, is it possible to obtain a restoration complete in its smallest details. But the unsurmountable is only accidentally present, and cannot cause us to fail to recognize the favourable results which are nevertheless obtained.

Historical interpretation likewise labours to reintegrate in us historical conditions which have been altered in the course of history. It revives the dead, completes the fragmentary, and affords us the opportunity of seeing a work of art (a physical object) as its author saw it, at the moment of production.

A condition of this historical labour is tradition, with the help of which it is possible to collect the scattered rays and cause them to converge on one centre. With the help of memory, we surround the physical stimulus with all the facts among which it arose; and thus we make it possible for it to react upon us, as it acted upon him who produced it.

When the tradition is broken, interpretation is arrested; in this case, the products of the past remain silent for us. Thus the expressions contained in the Etruscan or Messapian inscriptions are unattainable; thus we still hear discussions among ethnographers as to certain products of the art of savages, whether they be pictures or writings; thus archaeologists and prehistorians are not always able to establish with certainty, whether the figures found on the ceramic of a certain region, and on other instruments employed, be of a religious or of a profane nature. But the arrest of interpretation, as that of restoration, is never a definitely unsurmountable barrier; and the daily discoveries of historical sources and of new methods of better exploiting antiquity, which we may hope to see ever improving, link up broken tradition.

We do not wish to deny that erroneous historical interpretation produces at times what we may term palimpsests, new expressions imposed upon the antique, artistic imaginings instead of historical reproductions. The so-called fascination of the past depends in part upon these expressions of ours, which we weave into historical expressions. Thus in hellenic plastic art has been discovered the calm and serene intuition of life of those peoples, who feel, nevertheless, so poignantly, the universality of sorrow; thus has recently been discerned on the faces of the Byzantine saints the terror of the millennium, a terror which is an equivoke, or an artificial legend invented by modern scholars. But historical criticism tends precisely to circumscribe vain imaginings and to establish with exactitude the point of view from which we must look.

Thus we live in communication with other men of the present and of the past; and we must not conclude, because sometimes, and indeed often, we find ourselves face to face with the unknown or the badly known, that when we believe we are engaged in a dialogue, we are always speaking a monologue; nor that we are unable even to repeat the monologue which, in the past, we held with ourselves.