Beauty and the Beast: An Essay in Evolutionary AestheticMcDowall, Stewart Andrew
Religion
Beauty and the Beast: An Essay in Evolutionary Aesthetic
McDowall, Stewart Andrew
Aesthetics
Sometimes the artist achieves his emphasis by means not wholly
agreeable to the medium which he is using. Many artists of
great technical ability link human sympathies with an admirably
interpretative _mise-en-scène_ which carries out their vision.
Nevertheless the picture that tells a story calls in adventitious aid.
It is like the illustrated reading book of a child; by the child mind
it is created, and to the child mind it appeals. It cannot express a
clear intuition by a simple representation in a single medium, but
uses two, appealing not only in pictorial symbols, but in dramatic as
well, and the intuition itself is obscured by the process. Owing to
this confusion of media and of intuition the result is unsatisfactory
to minds more developed aesthetically, for reasons that we shall adduce
later, while yet the double appeal makes the meaning more evident to
the beginner. Again certain landscape artists of the second rank by
insistence on simple elements of natural beauty, by emphasis, and by
elimination of distracting ideas, open a new vision to minds hardly
prepared yet for such intuition in face of the natural object. Add to
this the half conscious yet acutely pleasurable process of following
out the technical means by which the artist has impressed his intuition
upon canvas, and we can understand the joy of looking at their pictures.
But where the artist’s vision goes deeper, where the reality is
more clearly seen, and where in order to express this intuition, to
represent it, and to bring out its less obvious harmony and order,
a more sweeping process of elimination and abstraction is needed,
the simple mind is unable to follow. Not everyone is at the stage to
appreciate the subtle symphonies of Whistler, the bare simplicity of
D. Y. Cameron, the rigorous certainty of Botticelli. The conventions
and purposeful line of an early Japanese print; the vibrant light
of the post-impressionist landscape artists; the wilful, obtrusive,
almost harsh insistence of the cubist that you _shall_ turn your mind
away from curves that hitherto you have deemed essential, in order to
grasp other truths, not only seem ugly--that is to say, meaningless--to
the mind whose artistic perception is little developed, but may even
distract it, in rebellious protest, from the truth the artist wishes
to proclaim, though others further advanced find in some of their work
a very high type of beauty. And, be it added, the artist himself fails
in his expression if he overdoes the emphasis in such a way that his
representation of the Reality becomes lopsided and inharmonious, as is
too often the case. Further where he is not a creative artist at all,
but a slavish imitator of a method not really his own, we are presented
with the meaningless monstrosities that here and there defile the
Salon des Indépendants--and other less catholic exhibitions! In some,
too, the animal basis is the only intuition expressed, and art gobbles
greedily at its mess of pottage.
Public-domain text, read in full here on John Shaqi.
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