The same small handfull of themes and questions drive pretty much the entire content of this blog. While I have noticed that my ramblings on the theory of art have been by far the least read, I also have come to feel that they are the ones in which I have been able to express my concerns most clearly. Of course, even there, I find myself in a strangely paradoxical position.
I push the idea of art as pure surface. The apprehension of art is the apprehension of the self in apprehension. It’s a reflex. Art is art only in as much as it is perceived, and even then perceived in a fashion which allows it to function as art. Art sits, then, in a fundamental nothingness. Art is empty. The set of objects which we determine as art is necessarily an empty set. For art itself is not an object, but an object in perception perceived in such a way that art is brought into being.
I have spoken before that objects in perception are undoubtably objects. Having only our perceptions, all that we require for secure knowledge about objects is there continued coherent presentation within our perceptions. Art, however, does not present continually coherently, but flashes out and disappears from the object perceived. Art is an only occasionally present quality of objects. Art instead dwells in a kind of sympathetic perception towards art, not in the objects themselves.
I spoke previously of aesthetic arrest, of moments when the world perceives fails to align with our expectations so dramatically that it freezes us in perception. The artist, I then propose manipulates formal effects to produce such a freezing. The artist is the artist in act of producing an aesthetic reaction. The formal world produces, through chance formal relations, the necessary conditions for aesthetic arrest, the artist, recognizing those relations, skillfully manipulates them to produce the same result. Thus, the progression of art through human history: certain formal effects become institutionalized in the conception of art and over time saturate the societal expectation of art. Art is that which contains these particular elements.
For example, the Neoclassical Movement which dominated the French School prior to the emergence of Realism, Impressionism and the grand proliferation of movements which emerged during the end of the nineteenth century. Art was recognized as art only as long as it possessed the formal characteristics of Neoclassicism, spawning the Salon de Refusés. Certain artists began to feel that the formal elements of Neoclassicism so saturated the idea of art that they no longer necessarily produced the aesthetic reaction which truly elevates mere created form to art in the fullness of its meaning. The transformation of art through time marks the artists’ continual drive towards novelty.
The artist, purely devoted to art, seeks the queer, as previously discussed to turn perception back upon itself, hence art in the twentieth century’s continual obsession with Art History. Art twisted back into the history of its own ephemera in the endeavor to break the whole of its history back apart into moments of perception. What is Suprematism if not an attack on the idea of painting as art itself? The same can be said of Dadaism and sculpture. James Joyce is a novelist in as much as his novels are entirely unlike what preceded them, but reliant upon such precedents to function. The writing of Gertrude Stein is attacks the fundamentals of writing, but relies upon them at the same time.
So why my interest in art here? I am seeking to carve out realms of experience which are entirely related to the Subject, and reliant upon the Subject as Subject. Art seems to be the perfect example for discussing such realms. The being of art, I suggest, is particularly a kind of being in art. The Subject does not encounter art as art, but produces a mode of being in art through the apprehension of art in moments of aesthetic arrest. Art is undoubtably a made thing, it is tied back to the formal world, and yet the qualities which render it art are entirely distinct from the formal. The formal produces the necessary preconditions, but without the apprehension of the sympathetic Subject, the formal cannot produce art in the fullness of its meaning, merely the possibility of its being. The Being of Art is the The Being of the Subject in Art.
I believe that such realms of being, such as Being in Art, are vital to the understanding of the Subject and its relation to the world.