Category Archives: theory

The Aporias of the Avant-Garde

 

Einzelheiten by Enzensberger

While I was in Amsterdam in the winter of 2006-2007 I asked the people in a philosophy bookstore: “If Slavoj Žižek and Sloterdijk are my two favorite contemporary philosophers, who would the third be?” They came up with Hans Magnus Enzensberger and Alain Badiou.

I had remembered Badiou but had almost forgotten Enzensberger, but last weekend at the used book store De Slegte I bought a Dutch translation of Enzensberger’s Einzelheiten, and was very much taken by his analysis of the concept avant-garde in his essay The Aporias of the Avant-Garde.

Aporias, published in 1962 in Germany, is one of the first essays that preached the “death of the avant-garde” which has been celebrated since the advent of postmodernism. It features good analyses too of Lukacs petty defense of literary realism and stimulating reflections on the absurdity of some critics’ grouping of individual artists into art movements, especially in cases such as expressionist literature (no writer has ever called himself expressionist).

On a general level it provides excellent etymological and semantic analyses of the term avant-garde.

P.S. Published in the same year was another work on avant-garde practices, which I suspect is more an eulogy: The Theory of the Avant-garde by Renato Poggioli.

A wanderer on the face of the earth

Rice terrace in The Philippines

“He who has attained the freedom of reason to any extent cannot, for a long time, regard himself otherwise than as a wanderer on the face of the earth – and not even as a traveller towards a final goal, for there is no such thing. But he certainly wants to observe and keep his eyes open to whatever actually happens in the world; therefore he cannot attach his heart too firmly to anything individual; he must have in himself something wandering that takes pleasure in change and transitoriness.” –from The Wanderer, of Nietzsche’s Human, All Too Human

Art history revisionism

Grotesque Head (c. 1480-1510) by Leonardo da Vinci, clearly the inspiration for The Ugly Duchess
Grotesque Head (c. 1480–1510) by Leonardo da Vinci,
clearly the inspiration for The Ugly Duchess
The Ugly Duchess by Quentin Matsys

The Ugly Duchess (1525-30) by Quentin Matsys

In my previous post I argued for a revisionist approach to art history, favoring discarded art historical movements related to the grotesque and the fantastic. I called for a start of art history with the work of Bosch rather than Da Vinci. I realized when writing it that I sort of short-changed da Vinci since the latter has also made many lesser-known works including several grotesques [1] and caricatures[2]. See the book Leonardo Da Vinci: The Divine and the Grotesque by Martin Clayton.

The reason I short-changed da Vinci is that he is much better known for “mainstream” works such as the Mona Lisa and Vitruvian Man. While researching da Vinci’s relation to the grotesque I came up with Grotesque Head, a powerful caricature which is clearly the inspiration for Quentin Matsys‘s The Ugly Duchess. Enjoy.

Breton’s homophobia

I’ve mentioned surrealist leader André Breton’s homophobia before, so I decided to investigate.

Apparently most of what is known of Breton’s dislike of homosexuality stems from round table discussions that were held in the years 1928 – 1932, long before Kinsey or Masters and Johnson began their clinical surveys. Participants included many of surrealism’s best known figures: Andre Breton, Paul Eluard, Louis Aragon, Max Ernst, Man Ray, Antonin Artaud, Benjamin Peret, Jacques Prevert, Marcel Duhamel, Yves Tanguy, Pierre Unik, etc…. Their findings were partly published in the surrealist magazine La Révolution surréaliste. For those of us without access to those magazines (and that is 99.999% of us) there is an English translation available from Verso books with the title Investigating Sex: Surrealist Discussions 1928-1932, which publishes verbatim accounts of all of these round table discussions.

 

Surrealist Discussions 1928-1932, page 5, an illustration of many Surrealists', and especially Breton's apparent homophobia. This excerpt from the first session on January 27, 1928.

Quoting from both sides (pro and contra):

André Breton said:

“I accuse homosexuals of confronting human tolerance with a mental and moral deficiency which tends to turn itself into a system and to paralyse every enterprise I respect.”

Pierre Unik states:

“From a physical point of view, I find homosexuality as disgusting as excrement …”

André Breton concludes:

“I am absolutely opposed to continuing the discussion of this subject. If this promotion of homosexuality carries on, I will leave this meeting forthwith.”

Some surrealists came to the defense of homosexuals, most notably Raymond Queneau who states:

“It is evident to me that there is an extraordinary prejudice against homosexuality among the surrealists.

I’d like to investigate further who was pro and who contra, but I am running out of time here.

World music classics #23

In 1994 I was crazy about the “Wilmot” track (see clip below) by Andrew Weatherall‘s Sabres of Paradise project. I had since lost the record but the mesmerizing horns kept spooking through my head over the years.

Last week, I am listening with my children to a commercial radio station and I hear a track by Shantel Youtube, a Balkan artist in a “techno” remix. I recognize the mesmerizing horns.

Today, I am making my 1980s music page and re-discover the composition by The Sabres of Paradise, find its Youtube clip Youtube and discover that the original version of the horns dates back to 1931, is called “Black But Sweet”, and is composed by calypso artist Wilmoth Houdini.

Another case closed in the history of cultural appropriation in western music.

The beneficial side-effects of censorship

 

Cover of the 1937 guide book to the Degenerate art exhibition.

Cover of the 1937 guide book to the  Degenerate Art Exhibition.

Nazi Germany disapproved of contemporary German art movements such as Expressionism and Dada and on July 19, 1937 it opened the travelling exhibition in the Haus der Kunst in Munich, consisting of modernist artworks chaotically hung and accompanied by text labels deriding the art, to inflame public opinion against modernity and Judaism. The cover the 1937 guide book (illustration top) features a sculpture of unknown origin. It could be Polynesian or any other tribal art work, please help me out here.

The sculpture clearly links modern art with primitivism.

This exhibition is also a perfect illustration of the beneficial side-effects of censorship. Beneficial in the sense that any attempt at banning works of art, books or other cultural artifacts results in an aide to discerning culturati to seek out these artifacts with zeal. Such has been the case with Video Nasties, the Index Librorum Prohibitorum (the Catholic Index) and the Degenerate Art expo mentioned above.

I once again repeat my question to you, dear reader: what is the origin of the statue depicted in the picture above. I thank  you beforehand for a reply.

Ugly plants

Just a quick note to ask you for an image identification. I am currently “investigating” aesthetic universalism and relativism, see prev post. I came across the photo below by googling for “ugly plants”:

Moss on rocks unidentified photograph

Please help me identify the name of this moss species

Ugliness in nature is best represented by the notion of the sublime. But there are many animals and plants out there which we just plain consider ugly, without an inkling of sublimity. See for example the Komodo dragon, and this.

If you know of more pointers, please let me known.

The moss photo was probably taken at Bolivia’s  salt flat Salar de Uyuni, see this photo.

Spinoza and bondage (“He swore he’d never touch her again”)

Of Human Bondage He Swore

“He swore he’d never touch her again and then she whispered his name and he was lost” -film tagline

Of Human Bondage 1964

“When a man is prey to his emotions, he is not his own master, but lies at the mercy of fortune: so much so, that he is often compelled, while seeing that which is better for him, to follow that which is worse. ” —Ethics of Human Bondage or the Strength of the Emotions, Spinoza

I believe my first exposure to radical Dutch enlightenment philosopher Spinoza was via Gilles Deleuze or via the “perishable monuments” of Thomas Hirschhorn which I discovered in Germany at documenta in 2002.

Via Guy de Maupassant and William Somerset Maugham‘s Of Human Bondage I discovered this bit on human bondage.

In the 1660s, the Dutch philosopher Spinoza writes, in his Ethics of Human Bondage or the Strength of the Emotions (a part of his Ethics), that the term “bondage” relates to the human infirmity in moderating and checking the emotions.

Erotic (un)possibilities in an Antioch world

Over the past few days I’ve been mulling over Siri Hustvedt title essay A Plea for Eros which is a rumination on the effability and ineffability of sex in connection with the Antioch Ruling. Since January 1, 2006, the Antioch College in Ohio, United States, requires students to gain consent at each stage of a sexual encounter.

Hustvedt’s essay on the unreliability and ambiguity of language in relation to sexual ethics reminded me of Georges Bataille when he said that “sex begins where speech [or words] ends”, a statement I tend to agree with.

[Youtube=http://youtube.com/watch?v=q7SNOX9W3WY]

Emotionally charged scene in A History of Violence (French version)

Which brings me to Cronenberg penultimate film A History of Violence, the Straw Dogs of the 2000s. It is the story of Tom Stall, his wife Edie and their two children. Tom is a good-hearted impostor with organized crime roots. After his family finds out his true identity they initially reject him. He is finally accepted in a superb silent scene which is a celebration of the nuclear family; but not until after an emotionally charged fight between Tom and Edie followed by rough sex on the stairs. Notice the absence of adherence to the Antioch Ruling.

However, as Hustvedt points out at the beginning of her essay, an Antioch world can be full of erotic possibilities.

Imagine asking a female love interest “May I touch your left breast?”; patiently and eagerly waiting for the answer.

Dutch director Warmerdam’s cult film Little Tony predates Hustdvedt’s sentiments by 8 years. In this tragicomedy the erotic possibilities of explicitness in sexual encounters is illustrated by a key scene in which Brand, the protagonist illiterate farmer asks Lena, the school teacher who has been hired by Brand’s wife, “May I see your left breast?“. After a putative “Why?” by Lena, Brand answers: “So I can remain curious about the right one.”

History of Violence flotsam: Steven Shaviro gives a roundup of cinerati such as k-punk, girish twice, Chuck, Jodi — followed by k-punk’s reply and Jodi’s counter-reply — Jonathan Rosenbaum and his own view here.