Nietzsche and ArtLudovici, Anthony M. (Anthony Mario)
Philosophy
Nietzsche and Art
Ludovici, Anthony M. (Anthony Mario)
Aesthetics, German -- 19th century; Nietzsche, Friedrich Wilhelm, 1844-1900 -- Aesthetics
But to return to the movement initiated by Semper[10]--here we
certainly have the scientific and Christian _coup de grâce_ levelled
at the expiring spirit of nineteenth-century Art. For the actors in
this movement not only maintained that Art is imitation, but that it
actually took its origin in imitation--and of the basest sort--that
is to say, of accidental combinations of lines and colours produced in
basket-work, weaving and plaiting.
This conclusion, which was arrived at, once more, by means of a
formidable array of facts, and which called itself "Evolution in
Art," was, like its first cousin, "Evolution in the Organic World,"
absolutely democratic, ignoble, and vulgar; seeking the source of the
highest human achievements either in automatic mimicry, slavish and
even faulty copying, or involuntary adoption of natural or purely
utilitarian forms.
Taking the beauty of Nature for granted--an assumption which, as
the first part of this lecture shows, is quite unwarrantable--these
Art-Evolutionists sought to prove that all artistic beauty was the
outcome of man's Simian virtues working either in the realm of Nature
or in the realm of his own utilitarian handiwork. And from the purely
imitative productions found in the Madeleine Cavern in La Dordogne,
to the repetitive patterns worked on wooden bowls by the natives in
British New Guinea, the origin of all art lay in schoolboy "cribbing."
This was a new scientific valuation of Art--foreshadowed, as I have
shown, by philosophical æsthetic, but arriving independently, as it
were, at the conclusion that Art was no longer a giver, but a robber.
Volumes were written to show the origin in technical industry of
individual patterns and ornaments on antique vases. And as Alois Riegl
rightly observes, the authors of these works spoke with such assurance,
that one might almost have believed that they had been present when the
vases were made.[11]
Even Semper, however, as Riegl points out, did not go so far as his
disciples, and though he believed that art-forms had been evolved--a
fact any one would be ready to admit--he did not press the point that
technical industry had always been their root.
Public-domain text, read in full here on John Shaqi.
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