The best Cubist works of 1910, 1911 and 1912 were sustained and precise models for the method of searching and testing described above. That is to say, they force the senses and imagination of the spectator to calculate, omit, doubt and conclude according to a pattern which closely resembles the one involved in scientific observation. The difference is a question of appeal. Because the act of looking at a picture is far less concentrated, the picture can appeal to wider and more various areas of the spectator’s previous experience. Art is concerned with memory: experiment is concerned with predictions.
Outside the modern laboratory, the need to adapt oneself constantly to presented totalities – rather than making inventories or supplying a transcendental meaning as in front of the Pollaiuolo – is a feature of modern experience which affects everybody through the mass media and modern communication systems.
Marshall McLuhan is a manic exaggerator, but he has seen certain truths clearly:
In the electric age, when our central nervous system is technologically extended to involve us in the whole of mankind and to incorporate the whole of mankind in us, we necessarily participate, in depth, in the consequences of our every action … The aspiration of our time for wholeness, empathy and depth of awareness is a natural adjunct of electric technology. The age of mechanical industry that preceded us found vehement assertion of private outlook the natural mode of expression … The mark of our time is its revolution against imposed patterns. We are suddenly eager to have things and people declare their beings totally.17
The Cubists were the first artists to attempt to paint totalities rather than agglomerations.
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I must emphasize again that the Cubists were not aware of all that we are now reading into their art. Picasso and Braque and Léger kept silent because they knew that they might be doing more than they knew. The lesser Cubists tended to believe that their break with tradition had freed them from the bondage of appearances so that they might deal with some kind of spiritual essence. The idea that their art coincided with the implications of certain new scientific and technological developments was entertained but never fully worked out. There is no evidence at all that they recognized as such the qualitative change which had taken place in the world. It is for these reasons that I have constantly referred to their intimation of a transformed world: it amounted to no more than that.
One cannot explain the exact dates of the maximum Cubist achievement. Why 1910 to 1912 rather than 1905 to 1907? Nor is it possible to explain exactly why certain artists, at exactly the same time, arrived at a very different view of the world – artists ranging from Bonnard to Duchamp or de Chirico. To do so we would need to know an impossible amount about each separate individual development (In that impossibility – which is an absolute one – lies our freedom from determinism.)
We have to work with partial explanations. With the advantage of sixty years’ hindsight, the correlations I have tried to establish between Cubism and the rest of history seem to me to be undeniable. The precise route of the connections remains unknown. They do not inform us about the intentions of the artists: they do not explain exactly why Cubism took place in the manner it did; but they do help to disclose the widest possible continuing meaning of Cubism.
Two more reservations. Because Cubism represented so fundamental a revolution in the history of art, I have had to discuss it as though it were pure theory. Only in this way could I make its revolutionary content clear. But naturally it was not pure theory. It was nothing like so neat, consistent or reduced. There are Cubist paintings full of anomalies and marvellous gratuitous tenderness and confused excitement. We see the beginning in the light of the conclusions it suggested. But it was only a beginning, and a beginning cut short.
For all their insight into the inadequacy of appearances and of the frontal view of nature, the Cubists used such appearances as their means of reference to nature. In the maelstrom of their new constructions, their liaison with the events which provoked them is shown by way of a simple, almost naïve reference to a pipe stuck in the ‘sitter’s’ mouth, a bunch of grapes, a fruit dish or the title of a daily newspaper. Even in some of the most ‘hermetic’ paintings – for example Braque’s ‘Le Portugais’ – you can find naturalistic allusions to details of the subject’s appearance, such as the buttons on the musician’s jacket, buried intact within the construction. There are only a very few works – for instance Picasso’s ‘Le Modèle’ of 1912 – where such allusions have been totally dispensed with.
The difficulties were probably both intellectual and sentimental. The naturalistic allusions seemed necessary in order to offer a measure for judging the transformation. Perhaps also the Cubists were reluctant to part with appearances because they suspected that in art they could never be the same again. The details are smuggled in and hidden as mementoes.
The second reservation concerns the social content of Cubism – or, rather, its lack of it. One cannot expect of a Cubist painting the same kind of social content as one finds in a Brueghel or a Courbet. The mass media and the arrival of new publics have profoundly changed the social role of the fine arts. It remains true, however, that the Cubists – during the moment of Cubism – were unconcerned about the personalized human and social implications of what they were doing. This, I think, is because they had to simplify. The problem before them was so complex that their manner of stating it and their trying to solve it absorbed all their attention. As innovators they wanted to make their experiments in the simplest possible conditions; consequently, they took as subjects whatever was at hand and made least demands. The content of these works is the relation between the seer and the seen. This relation is only possible given the fact that the seer inherits a precise historical, economic and social situation. Otherwise they become meaningless. They do not illustrate a human or social situation, they posit it.
I spoke of the continuing meaning of Cubism. To some degree this meaning has changed and will change again according to the needs of the present. The bearings we read with the aid of Cubism vary according to our position. What is the reading now?
It is being more and more urgently claimed that ‘the modern tradition’ begins with Jarry, Duchamp and the Dadaists. This confers legitimacy upon the recent developments of neo-Dadaism, auto-destructive art, happenings, etc. The claim implies that what separates the characteristic art of the twentieth century from the art of all previous centuries is its acceptance of unreason, its social desperation, its extreme subjectivity and its forced dependence upon existential experience.
Hans Arp, one of the original Dadaist spokesmen, wrote: ‘The Renaissance taught men the haughty exaltation of their reason. Modern times, with their science and technology, turned men towards megalomania. The confusion of our epoch results from this overestimation of reason.’
And elsewhere: ‘The law of chance, which embraces all other laws and is as unfathomable to us as the depths from which all life arises, can only be comprehended by complete surrender to the Unconscious.’18
Arp’s statements are repeated today with a slightly modified vocabulary by all contemporary apologists of outrageous art. (I use the word ‘outrageous’ descriptively and not in a pejorative sense.)
During the intervening years, the Surrealists, Picasso, de Chirico, Miró, Klee, Dubuffet, the Abstract Expressionists and many others can be drafted into the same tradition: the tradition whose aim is to cheat the world of its hollow triumphs, and disclose its pain.
The example of Cubism forces us to recognize that this is a one-sided interpretation of history. Outrageous art has many earlier precedents. In periods of doubt and transition the majority of artists have always tended to be preoccupied with the fantastic, the uncontrollable and the horrific. The greater extremism of contemporary artists is the result of their having no fixed social role; to some degree they can create their own. But there are precedents for the spirit of it in the history of other activities: heretical religions, alchemy, witchcraft, etc.
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The real break with tradition, or the real reformation of that tradition, occurred with Cubism itself. The modern tradition, based on a qualitatively different relationship being established between man and the world, began, not in despair, but in affirmation.
The proof that this was the objective role of Cubism lies in the fact that, however much its spirit was rejected, it supplied to all later movements the primary means of their own liberation. That is to say, it recreated the syntax of art so that it could accommodate modern experience. The proposition that a work of art is a new object and not simply the expression of its subject, the structuring of a picture to admit the coexistence of different modes of space and time, the inclusion in a work of art of extraneous objects, the dislocation of forms to reveal movement or change, the combining of hitherto separate and distinct media, the diagrammatic use of appearances – these were the revolutionary innovations of Cubism.
It would be foolish to underestimate the achievements of post-Cubist art. Nevertheless it is fair to say that in general the art of the post-Cubist period has been anxious and highly subjective. What the evidence of Cubism should prevent us doing is concluding from this that anxiety and extreme subjectivity constitute the nature of modern art. They constitute the nature of art in a period of extreme ideological confusion and inverted political frustration.
During the first decade of this century a transformed world became theoretically possible and the necessary forces of change could already be recognized as existing. Cubism was the art which reflected the possibility of this transformed world and the confidence it inspired. Thus, in a certain sense, it was the most modern art – as it was also the most philosophically complex – which has yet existed.
The vision of the Cubist moment still coincides with what is technologically possible. Yet three-quarters of the world remain undernourished and the foreseeable growth of the world’s population is outstripping the production of food. Meanwhile millions of the privileged are the prisoners of their own sense of increasing powerlessness.
The political struggle will be gigantic in its range and duration. The transformed world will not arrive as the Cubists imagined it. It will be born of a longer and more terrible history. We cannot see the end of the present period of political inversion, famine and exploitation. But the moment of Cubism reminds us that, if we are to be representative of our century – and not merely its passive creatures – the aim of achieving that end must constantly inform our consciousness and decisions.
The moment at which a piece of music begins provides a clue to the nature of all art. The incongruity of that moment, compared to the uncounted, unperceived silence which preceded it, is the secret of art. What is the meaning of that incongruity and the shock which accompanies it? It is to be found in the distinction between the actual and the desirable. All art is an attempt to define and make unnatural this distinction.
For a long time it was thought that art was the imitation and celebration of nature. The confusion arose because the concept of nature itself was a projection of the desired. Now that we have cleansed our view of nature, we see that art is an expression of our sense of the inadequacy of the given – which we are not obliged to accept with gratitude. Art mediates between our good fortune and our disappointment Sometimes it mounts to a pitch of horror. Sometimes it gives permanent value and meaning to the ephemeral. Sometimes it describes the desired.
Thus art, however free or anarchic its mode of expression, is always a plea for greater control and an example, within the artificial limits of a ‘medium’, of the advantages of such control. Theories about the artist’s inspiration are all projections back on to the artist of the effect which his work has upon us. The only inspiration which exists is the intimation of our own potential. Inspiration is the mirror image of history: by means of it we can see our past, while turning our back upon it. And it is precisely this which happens at the instant when a piece of music begins. We suddenly become aware of the previous silence at the same moment as our attention is concentrated upon following sequences and resolutions which will contain the desired.
The Cubist moment was such a beginning, defining desires which are still unmet.
1969
The Historical Function of the Museum
The art museum curators of the world (with perhaps three or four exceptions) are simply not with us. Inside their museums they live in little châteaux or, if their interests are contemporary, in Guggenheim fortresses. We, the public, have our hours of admission and are accepted as a diurnal necessity: but no curator dreams of considering that his work actually begins with us.
Curators worry about heating, the colours of their walls, hanging arrangements, the provenances of their works, and visitors of honour. Those concerned with contemporary art worry about whether they are striking the right balance between discretion and valour.
Individuals vary, but as a professional group their character is patronizing, snobbish and lazy. These qualities are, I believe, the result of a continuous fantasy in which to a greater or lesser degree they all indulge. The fantasy weaves round the notion that they have been asked to accept as a grave civic responsibility the prestige accruing from the ownership of the works under their roof.
The works under their protection are thought of, primarily, as property – and therefore have to be owned. Most curators may believe that it is better for works of art to be owned by the state or city than by private collectors. But owned they must be. And so somebody must stand in an honorary owning relation to them. The idea that works of art, before they are property, are expressions of human experience and a means to knowledge is utterly distasteful to them because it threatens – not their position – but what they have constructed for themselves on the basis of their position.
Since the ‘museum world’ forms a large sector of the ‘art world’ which has recently acquired very considerable commercial and even diplomatic power, what I am saying is bound to be attacked as jaundiced. Nevertheless it is my considered opinion after years of treating with museum directors throughout Europe and in both the socialist and capitalist countries. Leningrad in this respect is the same as Rome or Berlin.
It would be quite wrong to suggest that what curators now do is useless. They conserve – in the full sense of the word – what is already there; and some of them acquire new works intelligently. It is not useless but it is inadequate. And it is inadequate because it is outdated. Their view of art as a self-evident source of pleasure appealing to a well-formed Taste, their view of Appreciation being ultimately based on Connoisseurship – that is to say the ability to compare product with product within a very narrow range – all this derives from the eighteenth century. Their sense of heavy civic responsibility – transformed, as we have seen, into honorary prestige – their view of the public as a passive mass to whom works of art, embodying spiritual value, should be made available, this belongs to the nineteenth-century tradition of public works and benevolence. Anybody who is not an expert entering the average museum today is made to feel like a cultural pauper receiving charity, whilst the phenomenal sales of fifth-rate art books reflect the consequent belief in Self-Help.
The influence of the twentieth century on the thinking of museum curators has been confined to décor or to technical innovations for facilitating the passing of the public through their domain. In a book published a few years ago and written by an important curator in France it is suggested that the museum of the future will be mechanized: the visitors will sit still in little viewing boxes and the canvases will appear before them on a kind of vertical escalator. ‘In this way, in one hour and a half, a thousand visitors will be able to see a thousand paintings without leaving their seats.’ Frank Lloyd Wright’s conception of the Guggenheim Museum in New York as a machine for having seen pictures in is only a more sophisticated example of the same attitude.
What then constitutes a truly modern attitude? Naturally every museum poses a different problem. A solution which might
suit a provincial city would be absurd for the National Gallery. For the moment we can only discuss general principles.
First it is necessary to make an imaginative effort which runs contrary to the whole contemporary trend of the art world: it is necessary to see works of art freed from all the mystique which is attached to them as property objects. It then becomes possible to see them as testimony to the process of their own making instead of as products; to see them in terms of action instead of finished achievement. The question: what went into the making of this? supersedes the collector’s question of: what is this?
It is worth noticing that this change of emphasis has already deeply affected art. From Action Painting onwards artists have become more and more concerned with revealing a process rather than coming to a conclusion. Harold Rosenberg, who was the spokesman for the American innovators, has put it quite simply: ‘Action painting … indicated a new motive for painting in the twentieth century: that of serving as a means for the artist’s recreation of himself and as an evidence to the spectator of the kind of activities involved in this adventure.’
The new emphasis is the result of a revolution in our mode of general thinking and interpreting. Process has swept away all fixed states; the supreme human attribute is no longer knowledge as such, but the self-conscious awareness of process. The more original artists of the last twenty-five years have felt the shock of this revolution more keenly than most other people; but because they have also felt isolated in an indifferent society (success when it eventually came in no way qualified this indifference), they have been able to find no content for their new art except their own loneliness. Hence the narrowness of interest of their art; but hence also the relevance of its intimation.