Pablo Picasso

#96. Alan Gouk writes on Key Paintings of the 20th Century; a Musée Imaginaire, Part 2

“First the Giants, then the pygmies.” Elie Faure

PART 2

Notes Synthetiques ca. 1888 by Paul Gauguin: “Art is an abstraction; derive this abstraction from nature whilst dreaming before it, and think more of the creation which will result than of nature”.

To Schuffeneker Aug. 1888: “Like music it acts on the soul through the intermediary of the senses. Harmonious colours respond to the harmonies of sounds”.

And in Diverse Choses 1898: “ The impressionists… heed only the eye and neglect the mysterious centres of thought”.

The sources of these ideas, which were to prove so fertile for the development of abstract painting, lay in the literature of early German Romanticism, Jean Paul, E T A Hoffmann, the synaesthesic imagery taken up by Baudelaire, Schopenhauer’s views on music as reinterpreted by Wagner, and the cult of Richard Wagner in France, which influenced even the young Cézanne, and the symbolist poets gathered around Mallarme (though some of these pronouncements of Gauguin antecede his friendship with the latter).

Wagner’s music, especially in The Ring, could be described as the triumph of bad literature over music, or the subjugation of music to the literary imagination. The idea that colour, like music, can express the “mysterious centres of thought” appeals to the literary minded, so it is not surprising to find it echoed in Baudelaire and Mallarme. (See the poem Les Phares by Baudelaire). It is for the most part foreign to the French line in painting stemming from Delacroix and finding its culmination in Matisse. Although Matisse echoes the Mallarmean aesthetic “to paint not the thing but the emotion that it arouses in the artist”, in practice his art remains wedded to the full lustre of the sensory world. The transpositions of colour, red for blue, black for azure, are less emotionally driven as arising from his discoveries in Luxe, Calme et Volupte, 1904/05, that degrees of saturation of hue can form the tonal structure, rather than oppositions of dark and light, just as simultaneous contrasts of colour create light rather than oppositions or gradations of warm and cool.

George Seurat and the theorist Charles Henry voiced similar ideas about the expressive role of line and colour in conveying emotion, on the analogy with music, independently of their function in representation. Chromoluminisme as practiced by Seurat and Divisionism as practiced by Paul Signac, endeavour to combine this emotive theory with the science of colour, a hyper-realism, the two sitting uneasily together, and with mixed results, Pissarro being one of the first to express disillusionment with both the pictorial outcome and the intellectual distancing inherent in the approach.

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#92. Tim Scott writes on Space in Sculpture

Auguste Rodin “The Meditation (with arms)”, 1881-99

Space in Sculpture.

I wish to return to Emyr Williams’ very interesting and thought-provoking article on ‘ Space in Painting and Sculpture’. Not being a practitioner in painting I will confine myself to comments on sculpture space.

To try to define what space in sculpture involves, it is reasonable to suppose that the primary fundamental observation to be made about all sculpture is volumetric displacement; the quantity of actual space occupied by the parts and whole of a sculpture(s); literal air translated into a physical entity. Sculpture shares this quality with all other three-dimensional objects, though we need here only be concerned with an art form such as architecture, or pottery, for example. Following assessment of the volumetric space occupied by a sculpture’s physical ‘thingness’, the means by which this displacement is effected, other than purely literally are pertinent. In pre-20th Century sculpture this was tied primarily to the physiology of the human (or animal) body; its limbs, its connections and junctions and their movements (in space). Even though sculpture is materially static (stone. wood, clay, metal etc.), if attached to this universal subject it energises variation of spatial occupation through implied movement (the liveness of the body), as against simply accepting the whole as a ‘lump’. Even the most monolithic sculptural traditions (Egyptian, Mexican, African) use implied bodily movement to suggest ‘freeing’ the monolith spatially, usually by means of cutting into or through the material. Monolithic sculpture also frequently attempts spatial extension through massing, on an ordered quasi or associational architectural basis (temples, palaces); Easter Island is a good example.

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#74. Alan Gouk writes on Key Paintings of the 20th Century: a Musée Imaginaire (Part 1).

Paul Cézanne, “Ginger Jar and Fruit”, c. 1895

“First the Giants, then the pygmies.” Elie Faure

I could have begun with a painting by Rubens, one of Cézanne‘s favourite painters, his Susannah and the Elders in Munich, or the Three Graces in the Prado, but that would have set us off on the wrong foot by confirming Cézanne‘s own estimate of himself – “how feeble I am in life “, said in relation to Manet’s “bold impasto”. However, when the National Gallery placed Cézanne‘s Grand Bathers beside Titian’s Diana and Actaeon and Rubens’ Judgement of Paris, he did not look feeble, and it was the Rubens that fell away first. What the confrontation confirmed was that it is not the succulent rendering of flesh, the atmospheric rendering of spatial illusion, nor the sumptuous handling of fabrics and the texture of appearances that counts, but the architectural strengths of the composition, the disposition of the major masses and the demands of their accommodation to the entire presented image, and the shape of the canvas , and that this can be created with a new economy of means, new and old, and an especial emphasis on “form”, form over the sensuous, form over everything. Cézanne goes on to build a monument to his feebleness.

And here is a contradiction, for how can it be that someone who said this of himself could prove to be the most powerful temperament in a century of powerful temperaments?

Emile Zola, a vocal champion of the movement in French painting he designated as “naturalism”, coined the expression — “nature seen through a temperament”. No one had a temperament more powerful and idiosyncratic than Paul Cézanne, of an intensity bordering the pathological, in his adolescent ferment, at least. (Perhaps it was just adolescent rebelliousness.) And he did not quite shed the phantasising of erotic torment that assailed him in youth, fuelled by his readings in classical literature, common to every well-educated schoolboy in France in the 19th century.

Underneath and parallel to the discipline instilled into him during his apprenticeship with Pissarro, there remained an erotic imaginative life which found expression in the many Bathers paintings, La Lutte D’Amour, a baroque turbulence in marked contrast to the strictness of his study after nature.

We are not all gifted with as strong a temperament, not all blessed with “equal temperament”. Some of us are in C major, some of us in B flat minor. Some are predominantly extravert sensation types, others are introverted feeling. Find out who you are. Be who you are, and not who you wish you were.

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#70. Carl Kandutsch writes on Greenberg’s Homemade Esthetics

Pablo Picasso, “Mandoline et Clarinette”, 1913, Musée National Picasso, Paris

In 1971 Clement Greenberg offered nine seminar sessions at Bennington College. In an effort to develop the thoughts expressed at the seminar, Greenberg wrote eight essays that were published in various art magazines between 1972 and 1979. The seminar transcripts and the eight essays are collected in a book published in 1999 called Homemade Esthetics (Oxford, 1999). The essays are less formal than the reviews and essays published in Collected Essays and Criticism, and the focus is different. Rather than dealing with particular artists or trends in the art world, the essays in Homemade Esthetics are polemical and somewhat theoretical, analyzing the nature of esthetic experience and judgment, such as whether esthetic judgments can be “objective”, the nature of intuition and aesthetic value and so on. That is, the essays were written at a time in the recent past when a college student might take courses called “Esthetics” as opposed to, say, “Cultural Studies”.

The details of Greenberg’s views on esthetic experience are, for me, less interesting than the passion with which he articulates them. That passion reflects a lifetime of looking at paintings and sculptures and Greenberg’s commitment to a practice of art criticism that is based not on theories but on the author’s personal experience of particular works of art. It was his faith in the truth of his own intuitions that showed Greenberg the uniqueness and self-sufficiency of esthetic experience, just as a person’s experience of conversion teaches the nature of religious faith; his reading of Kant’s Critique of Judgment and Croce’s Esthetics only confirmed what he already knew – that intuition is the foundation of and provides the data for any genuine esthetic judgment. Although he is popularly known as the inventor and rather dogmatic proponent of a theory of modernism as the self-criticism of an artistic medium, Greenberg was always at his best when describing how particular art works or tendencies in art work on our minds by means of the eye. More than any other 20^th century critic, reading Greenberg allows one to come to terms with the fact that in the experience of great art, it is as if the mind functions as an organ of sense and the eye as a source of intellectual conviction.

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