The nature and scope of aesthetics
Aesthetics is broader in scope than the philosophy of art, which comprises one of its branches. It deals not only with the nature and value of the arts but also with those responses to natural objects that find expression in the language of the beautiful and the ugly. A problem is encountered at the outset, however, for terms such as beautiful and ugly seem too vague in their application and too subjective in their meaning to divide the world successfully into those things that do, and those that do not, exemplify them. Almost anything might be seen as beautiful by someone or from some point of view; and different people apply the word to quite disparate objects for reasons that often seem to have little or nothing in common. It may be that there is some single underlying belief that motivates all of their judgments. It may also be, however, that the term beautiful has no sense except as the expression of an attitude, which is in turn attached by different people to quite different states of affairs.
Moreover, in spite of the emphasis laid by philosophers on the terms beautiful and ugly, it is far from evident that they are the most important or most useful either in the discussion and criticism of art or in the description of that which appeals to us in nature. To convey what is significant in a poem, we might describe it as ironic, moving, expressive, balanced, and harmonious. Likewise, in characterizing a favourite stretch of countryside, we may prefer to describe it as peaceful, soft, atmospheric, harsh, and evocative, rather than beautiful. The least that should be said is that beautiful belongs to a class of terms from which it has been chosen as much for convenience’ sake as for any sense that it captures what is distinctive of the class.
At the same time, there seems to be no clear way of delimiting the class in question—not at least in advance of theory. Aesthetics must therefore cast its net more widely than the study either of beauty or of other aesthetic concepts if it is to discover the principles whereby it is to be defined. We are at once returned, therefore, to the vexing question of our subject matter: What should a philosopher study in order to understand such ideas as beauty and taste?
Three approaches to aesthetics
Three broad approaches have been proposed in answer to that question, each intuitively reasonable:
1. The study of the aesthetic concepts, or, more specifically, the analysis of the “language of criticism,” in which particular judgments are singled out and their logic and justification displayed. In his famous treatiseOn the Sublime and Beautiful (1757), Edmund Burke attempted to draw a distinction between two aesthetic concepts, and, by studying the qualities that they denoted, to analyze the separate human attitudes that are directed toward them. Burke’s distinction between the sublime and the beautiful was extremely influential, reflecting as it did the prevailing style of contemporary criticism. In more recent times, philosophers have tended to concentrate on the concepts of modern literary theory—namely, those such as representation, expression, form, style, and sentimentality. The study invariably has a dual purpose: to show how (if at all) these descriptions might be justified, and to show what is distinctive in the human experiences that are expressed in them.
2. A philosophical study of certain states of mind—responses, attitudes, emotions—that are held to be involved in aesthetic experience. Thus, in the seminal work of modern aesthetics Kritik der Urteilskraft (1790; The Critique of Judgment), Immanuel Kant located the distinctive features of the aesthetic in the faculty of “judgment,” whereby we take up a certain stance toward objects, separating them from our scientific interests and our practical concerns. The key to the aesthetic realm lies therefore in a certain “disinterested” attitude, which we may assume toward any object and which can be expressed in many contrasting ways.
More recently, philosophers—distrustful of Kant’s theory of the faculties—have tried to express the notions of an “aesthetic attitude” and “aesthetic experience” in other ways, relying upon developments in philosophical psychology that owe much to G.W.F. Hegel, the Phenomenologists, and Ludwig Wittgenstein (more precisely, the Wittgenstein of the Philosophical Investigations ). In considering these theories (some of which are discussed below) a crucial distinction must be borne in mind: that between philosophy of mind and empirical psychology. Philosophy is not a science, because it does not investigate the causes of phenomena. It is an a priori or conceptual investigation, the underlying concern of which is to identify rather than to explain. In effect, the aim of the philosopher is to give the broadest possible description of the things themselves, so as to show how we must understand them and how we ought to value them. The two most prominent current philosophical methods—Phenomenology and conceptual analysis—tend to regard this aim as distinct from, and (at least in part) prior to, the aim of science. For how can we begin to explain what we have yet to identify? While there have been empirical studies of aesthetic experience (exercises in the psychology of beauty), these form no part of aesthetics as considered in this article. Indeed, the remarkable paucity of their conclusions may reasonably be attributed to their attempt to provide a theory of phenomena that have yet to be properly defined.
3. The philosophical study of the aesthetic object. This approach reflects the view that the problems of aesthetics exist primarily because the world contains a special class of objects toward which we react selectively and which we describe in aesthetic terms. The usual class singled out as prime aesthetic objects is that comprising works of art. All other aesthetic objects (landscapes, faces, objets trouvés, and the like) tend to be included in this class only because, and to the extent that, they can be seen as art (or so it is claimed).
If we adopt such an approach, then there ceases to be a real distinction between aesthetics and the philosophy of art; and aesthetic concepts and aesthetic experience deserve their names through being, respectively, the concepts required in understanding works of art and the experience provoked by confronting them. Thus Hegel, perhaps the major philosophical influence on modern aesthetics, considered the main task of aesthetics to reside in the study of the various forms of art and of the spiritual content peculiar to each. Much of recent aesthetics has been similarly focussed on artistic problems, and it could be said that it is now orthodox to consider aesthetics entirely through the study of art.
The third approach to aesthetics does not require this concentration upon art. Even someone who considered art to be no more than one manifestation of aesthetic value—perhaps even a comparatively insignificant manifestation—may believe that the first concern of aesthetics is to study the objects of aesthetic experience and to find in them the true distinguishing features of the aesthetic realm. Unless we restrict the domain of aesthetic objects, however, it becomes extremely difficult to maintain that they have anything significant in common beyond the fact of inspiring a similar interest. This means that we should be compelled to adopt the second approach to aesthetics after all. And there seems no more plausible way of restricting the domain of aesthetic objects than through the concept of art.
The three approaches may lead to incompatible results. Alternatively, they may be in harmony. Once again, it can only be at the end point of our philosophy that we shall be able to decide. Initially, it must be assumed that the three approaches may differ substantially, or merely in emphasis, and thus that each question in aesthetics has a tripartite form.
The aesthetic object
The third approach to aesthetics begins with a class of aesthetic objects and attempts thereafter to show the significance of that class to those who selectively respond to it. The term aesthetic object, however, is ambiguous, and, depending on its interpretation, may suggest two separate programs of philosophical aesthetics. The expression may denote either the “intentional” or the “material” object of aesthetic experience. This distinction, a legacy of the Scholastic philosophers of the Middle Ages, has played a major role in recent Phenomenology. It may be briefly characterized as follows: When someone responds to object O, his response depends upon a conception of O that may, in fact, be erroneous. O is then the material object of his response, while his conception defines the intentional object. (The term intentional comes from the Latin intendere, “to aim.”) To cite an example: A person is frightened by a white cloth flapping in a darkened hall, taking it for a ghost. Here, the material object of the fear is the cloth, while the intentional object is a ghost. A philosophical discussion of fear may be presented as a discussion of things feared, but if so, the phrase denotes the class of intentional objects of fear and not the (infinitely varied and infinitely disordered) class of material objects. In an important sense, the intentional object is part of a state of mind, whereas the material object always has independent (and objective) existence. If the expression “aesthetic object” is, therefore, taken in its intentional construction, the study of the aesthetic object becomes the study, not of an independently existing class of things, but of the aesthetic experience itself. It is in this sense that the term occurs in the writings of Phenomenologists (e.g., Mikel Dufrenne, La Phénoménologie de l’expérience esthétique [1953; The Phenomenology of Aesthetic Experience] and Roman Ingarden, Das literarische Kunstwerk [1931; The Literary Work of Art]), whose studies of the aesthetic object exemplify not the third, but the second, of the approaches considered above.
Which of those two approaches should be adopted? We can already see one reason for adopting the approach that puts the aesthetic experience first and examines the aesthetic object primarily as the intentional object of that experience. It is, after all, to experience that we must turn if we are to understand the value of the aesthetic realm—our reason for engaging with it, studying it, and adding to it. Until we understand that value, we will not know why we ought to construct such a concept as the aesthetic, still less why we should erect a whole branch of philosophy devoted to its study.
A further reason also suggests itself for rejecting the approach to aesthetics that sees it merely as the philosophy of art, because art, and the institutions that sustain it, are mutable and perhaps inessential features of the human condition. While we classify together such separate art forms as poetry, the novel, music, drama, painting, sculpture, and architecture, our disposition to do so is as much the consequence of philosophical theory as its premise. Would other people at other times and in other conditions have countenanced such a classification or seen its point? And if so, would they have been motivated by similar purposes, similar observations, and similar beliefs? We might reasonably be skeptical, for while there have been many attempts to find something in common—if only a “family resemblance”—between the various currently accepted art forms, they have all been both contentious in themselves and of little aesthetic interest. Considered materially (i.e., without reference to the experiences that we direct to them), the arts seem to have little in common except for those properties that are either too uninteresting to deserve philosophical scrutiny (the property, for example, of being artifacts) or else too vast and vague to be independently intelligible.
Consider the theory of Clive Bell (Art, 1914) that art is distinguished by its character as “significant form.” Initially attractive, the suggestion crumbles at once before the skeptic. When is form “significant”? The only answer to be extracted from Bell is this: “when it is art.” In effect, the theory reduces to a tautology. In any normal understanding of the words, a traffic warden is a significant form, at least to the motorist who sees himself about to receive a ticket. Thus, to explain Bell’s meaning, it is necessary to restrict the term significant to the significance (whatever that is) of art.
Moreover, it is of the greatest philosophical importance to attend not only to the resemblances between the art forms but also to their differences. It is true that almost anything can be seen from some point of view as beautiful. At the same time, however, our experience of beauty crucially depends upon a knowledge of the object in which beauty is seen. It is absurd to suppose that I could present you with an object that might be a stone, a sculpture, a box, a fruit, or an animal, and expect you to tell me whether it is beautiful before knowing what it is. In general we may say—in opposition to a certain tradition in aesthetics that finds expression in Kant’s theory—that our sense of beauty is always dependent upon a conception of the object in the way that our sense of the beauty of the human figure is dependent upon a conception of that figure. Features that we should regard as beautiful in a horse—developed haunches, curved back, and so on—we should regard as ugly in a human being, and those aesthetic judgments would be determined by our conception of what humans and horses generally are, how they move, and what they achieve through their movements. In a similar way, features that are beautiful in a sculpture may not be beautiful in a work of architecture, where an idea of function seems to govern our perceptions. In every case, our perception of the beauty of a work of art requires us to be aware of the distinctive character of each art form and to put out of mind, as largely irrelevant to our concerns, the overarching category of art to which all supposedly belong. But if that is so, it is difficult to see how we could cast light upon the realm of aesthetic interest by studying the concept of art.
Whether or not that concept is a recent invention, it is certainly a recent obsession. Medieval and Renaissance philosophers who approached the problems of beauty and taste—e.g., St. Thomas Aquinas, Peter Abelard, and even Leon Battista Alberti—often wrote of beauty without reference to art, taking as their principal example the human face and body. The distinctively modern approach to aesthetics began to take shape during the 18th century, with the writings on art of Jean-Jacques Rousseau, Charles Batteux, and Johann Winckelmann and the theories of taste proposed by the 3rd Earl of Shaftesbury, Francis Hutcheson, Lord Kames (Henry Home), and Archibald Alison. This approach materialized not only because of a growing interest in fine art as a uniquely human phenomenon but also because of the awakening of feelings toward nature, which marked the dawn of the Romantic movement. In Kant’s aesthetics, indeed, nature has pride of place as offering the only examples of what he calls “free beauty”—i.e., beauty that can be appreciated without the intermediary of any polluting concept. Art, for Kant, was not merely one among many objects of aesthetic interest; it was also fatally flawed in its dependence upon intellectual understanding.
Even without taking that extreme position, it is difficult to accept that the fragile and historically determined concept of art can bear the weight of a full aesthetic theory. Leaving aside the case of natural beauty, we must still recognize the existence of a host of human activities (dress, decoration, manners, ornament) in which taste is of the essence and yet which seems totally removed from the world of fine art. It has been common, following the lead of Batteux, to make a distinction between the fine and the useful arts, and to accommodate the activities just referred to under the latter description; but it is clear that this is no more than a gesture and that the points of similarity between the art of the dressmaker and that of the composer are of significance only because of a similarity in the interests that these arts are meant to satisfy.
The aesthetic recipient
Whichever approach we take, however, there is an all-important question upon the answer to which the course of aesthetics depends: the question of the recipient. Only beings of a certain kind have aesthetic interests and aesthetic experience, produce and appreciate art, employ such concepts as those of beauty, expression, and form. What is it that gives these beings access to this realm? The question is at least as old as Plato but received its most important modern exposition in the philosophy of Kant, who argued, first, that it is only rational beings who can exercise judgment—the faculty of aesthetic interest—and, second, that until exercised in aesthetic judgment rationality is incomplete. It is worth pausing to examine these two claims.
Rational beings are those, like us, whose thought and conduct are guided by reason; who deliberate about what to believe and what to do; and who affect each other’s beliefs and actions through argument and persuasion. Kant argued that reason has both a theoretical and a practical employment, and that a rational being finds both his conduct and his thought inspired and limited by reason. The guiding law of rational conduct is that of morality, enshrined in the categorical imperative, which enjoins us to act only on that maxim which we can at the same time will as a universal law.
By virtue of practical reason, the rational being sees himself and others of his kind as subject to an order that is not that of nature: he lives responsive to the law of reason and sees himself as a potential member of a “kingdom of ends” wherein the demands of reason are satisfied. Moreover, he looks on every rational being—himself included—as made sacrosanct by reason and by the morality that stems from it. The rational being, he recognizes, must be treated always as an end in himself, as something of intrinsic value, and never as a mere object to be disposed of according to purposes that are not its own.
The capacity to see things as intrinsically valuable, irreplaceable, or ends in themselves is one of the important gifts of reason. But it is not exercised only practically or only in our dealings with other reasoning beings. It may also be exercised contemplatively toward nature as a whole. In this case, practical considerations are held in abeyance, and we stand back from nature and look on it with a disinterested concern. Such an attitude is not only peculiar to rational beings but also necessary to them. Without it, they have only an impoverished grasp of their own significance and of their relation to the world in which they are situated through their thoughts and actions. This disinterested contemplation and the experiences that arise from it acquaint us, according to Kant, with the ultimate harmony that exists between the world and our faculties. They therefore provide the guarantee, both of practical reasoning and of the understanding, by intimating to us directly that the world answers to our purposes and corresponds to our beliefs.
Disinterested contemplation forms, for Kant, the core of aesthetic experience and the ground of the judgment of beauty. He thus concludes (1) that only rational beings have aesthetic experience; (2) that every rational being needs aesthetic experience and is significantly incomplete without it; and (3) that aesthetic experience stands in fundamental proximity to moral judgment and is integral to our nature as moral beings.
Modern philosophers have sometimes followed Kant, sometimes ignored him. Rarely, however, have they set out to show that aesthetic experience is more widely distributed than the human race. For what could it mean to say of a cow, for example, that in staring at a landscape it is moved by the sentiment of beauty? What in a cow’s behaviour or mental composition could manifest such a feeling? While a cow may be uninterested, it cannot surely be disinterested, in the manner of a rational being for whom disinterest is the most passionate form of interest. It is in pondering such considerations that one comes to realize just how deeply embedded in human nature is the aesthetic impulse, and how impossible it is to separate this impulse from the complex mental life that distinguishes human beings from beasts. This condition must be borne in mind by any philosopher seeking to confront the all-important question of the relation between the aesthetic and the moral.
The aesthetic experience
Such considerations point toward the aforementioned approach that begins with the aesthetic experience as the most likely to capture the full range of aesthetic phenomena without begging the important philosophical questions about their nature. Can we then single out a faculty, an attitude, a mode of judgment, or a form of experience that is distinctively aesthetic? And if so, can we attribute to it the significance that would make this philosophical enterprise both important in itself and relevant to the many questions posed by beauty, criticism, and art?
Taking their cue from Kant, many philosophers have defended the idea of an aesthetic attitude as one divorced from practical concerns, a kind of “distancing,” or standing back, as it were, from ordinary involvement. The classic statement of this position is Edward Bullough’s “‘Psychical Distance’ as a Factor in Art and an Aesthetic Principle,” an essay published in the British Journal of Psychology in 1912. While there is certainly something of interest to be said along those lines, it cannot be the whole story. Just what kind of distance is envisaged? Is the lover distanced from his beloved? If not, by what right does he call her beautiful? Does distance imply a lack of practical involvement? If such is the case, how can we ever take up an aesthetic attitude to those things that have a purpose for us—things such as a dress, building, or decoration? But if these are not aesthetic, have we not paid a rather high price for our definition of this word—the price of detaching it from the phenomena that it was designed to identify?
Kant’s own formulation was more satisfactory. He described the recipient of aesthetic experience not as distanced but as disinterested, meaning that the recipient does not treat the object of enjoyment either as a vehicle for curiosity or as a means to an end. He contemplates the object as it is in itself and “apart from all interest.” In a similar spirit, Arthur Schopenhauer argued that a person could regard anything aesthetically so long as he regarded it in independence of his will—that is, irrespective of any use to which he might put it. Regarding it thus, a person could come to see the Idea that the object expressed, and in this knowledge consists aesthetic appreciation (Die Welt als Wille und Vorstellung [1819; The World as Will and Idea]).
Of a piece with such a view is the popular theory of art as a kind of “play” activity, in which creation and appreciation are divorced from the normal urgencies of existence and surrendered to leisure. “With the agreeable, the good, the perfect,” wrote Friedrich Schiller, “man is merely in earnest, but with beauty he plays” (Briefe über die ästhetische Erziehung des Menschen [1794–95; Letters on the Aesthetic Education of Man]).
Such thoughts have already been encountered. The problem is to give them philosophical precision. They have recurred in modern philosophy in a variety of forms—for example, in the theory that the aesthetic object is always considered for its own sake, or as a unique individual rather than a member of a class. Those particular formulations have caused some philosophers to treat aesthetic objects as though they were endowed with a peculiar metaphysical status. Alternatively, it is sometimes argued that the aesthetic experience has an intuitive character, as opposed to the conceptual character of scientific thought or the instrumental character of practical understanding.
The simplest way of summarizing this approach to aesthetics is in terms of two fundamental propositions:
1. The aesthetic object is an object of sensory experience and enjoyed as such: it is heard, seen, or (in the limiting case) imagined in sensory form.
2. The aesthetic object is at the same time contemplated: its appearance is a matter of intrinsic interest and studied not merely as an object of sensory pleasure but also as the repository of significance and value.
The first of these propositions explains the word aesthetic, which was initially used in this connection by the Leibnizian philosopher Alexander Baumgarten in Meditationes Philosophicae de Nonnullis ad Poema Pertinentibus (1735; Reflections on Poetry). Baumgarten borrowed the Greek term for sensory perception (aisthēsis) in order to denote a realm of concrete knowledge (the realm, as he saw it, of poetry), in which a content is communicated in sensory form. The second proposition is, in essence, the foundation of taste. It describes the motive of our attempt to discriminate rationally between those objects that are worthy of contemplative attention and those that are not.
Almost all of the aesthetic theories of post-Kantian Idealism depend upon those two propositions and try to explain the peculiarities of aesthetic experience and aesthetic judgment in terms of the synthesis of the sensory and the intellectual that they imply—the synthesis summarized in Hegel’s theory of art as “the sensuous embodiment of the Idea.” Neither proposition is particularly clear. Throughout the discussions of Kant and his immediate following, the “sensory” is assimilated to the “concrete,” the “individual,” the “particular,” and the “determinate,” while the “intellectual” is assimilated to the “abstract,” the “universal,” the “general,” and the “indeterminate”—assimilations that would nowadays be regarded with extreme suspicion. Nevertheless, subsequent theories have repeatedly returned to the idea that aesthetic experience involves a special synthesis of intellectual and sensory components, and that both its peculiarities and its value are to be derived from such a synthesis.
The idea at once gives rise to paradoxes. The most important was noticed by Kant, who called it the antinomy of taste. As an exercise of reason, he argued, aesthetic experience must inevitably tend toward a reasoned choice and therefore must formulate itself as a judgment. Aesthetic judgment, however, seems to be in conflict with itself. It cannot be at the same time aesthetic (an expression of sensory enjoyment) and also a judgment (claiming universal assent). Yet all rational beings, by virtue of their rationality, seem disposed to make these judgments. On the one hand, they feel pleasure in some object, and this pleasure is immediate, not based, according to Kant, in any conceptualization or in any inquiry into cause, purpose, or constitution. On the other hand, they express their pleasure in the form of a judgment, speaking “as if beauty were a quality of the object,” and so representing their pleasure as objectively valid. But how can this be so? The pleasure is immediate, based in no reasoning or analysis. So what permits this demand for universal agreement?
However we approach the idea of beauty, we find this paradox emerging. Our ideas, feelings, and judgments are called aesthetic precisely because of their direct relation to sensory enjoyment. Hence, no one can judge the beauty of an object that he has never encountered. Scientific judgments, like practical principles, can be received “second hand.” I can, for example, take you as my authority for the truths of physics or for the utility of railways. But I cannot take you as my authority for the merits of Leonardo or Mozart if I have not seen or heard works by either artist. It would seem to follow from this that there can be no rules or principles of aesthetic judgment, since I must feel the pleasure immediately in the perception of the object and cannot be talked into it by any grounds of proof. It is always experience, and never conceptual thought, that gives the right to aesthetic judgment, so that anything that alters the experience of an object alters its aesthetic significance as well. As Kant put it, aesthetic judgment is “free from concepts,” and beauty itself is not a concept.
Such a conclusion, however, seems to be inconsistent with the fact that aesthetic judgment is a form of judgment. When I describe something as beautiful, I do not mean merely that it pleases me: I am speaking about it, not about myself, and, if challenged, I try to find reasons for my view. I do not explain my feeling but give grounds for it by pointing to features of its object. Any search for reasons has the “universalizing” character of rationality: I am in effect saying that others, insofar as they are rational, ought to feel exactly the same delight as I feel. Being disinterested, I have put aside my interests, and with them everything that makes my judgment relative to me. But, if that is so, then “the judgment of taste is based on concepts, for otherwise there could be no room even for contention in the matter, or for the claim to the necessary agreement of others.”
In short, the expression aesthetic judgment seems to be a contradiction in terms, denying in the first term precisely that reference to rational considerations that it affirms in the second. This paradox, which we have expressed in Kant’s language, is not peculiar to the philosophy of Kant. On the contrary, it is encountered in one form or another by every philosopher or critic who takes aesthetic experience seriously, and who therefore recognizes the tension between the sensory and the intellectual constraints upon it. On the one hand, aesthetic experience is rooted in the immediate sensory enjoyment of its object through an act of perception. On the other, it seems to reach beyond enjoyment toward a meaning that is addressed to our reasoning powers and that seeks judgment from them. Thus criticism, the reasoned justification of aesthetic judgment, is an inevitable upshot of aesthetic experience. Yet, critical reasons can never be merely intellectual; they always contain a reference to the way in which an object is perceived.
Relationship between form and content
Two related paradoxes also emerge from the same basic conception of the aesthetic experience. The first was given extended consideration by Hegel, who argued, in his Vorlesungen über die Aesthetik (1832; “Lectures on Aesthetics”; Eng. trans., Aesthetics: Lectures on Fine Art), roughly as follows: Our sensuous appreciation of art concentrates upon the given “appearance”—the “form.” It is this that holds our attention and that gives to the work of art its peculiar individuality. Because it addresses itself to our sensory appreciation, the work of art is essentially concrete, to be understood by an act of perception rather than by a process of discursive thought. At the same time, our understanding of the work of art is in part intellectual; we seek in it a conceptual content, which it presents to us in the form of an idea. One purpose of critical interpretation is to expound this idea in discursive form—to give the equivalent of the content of the work of art in another, nonsensuous idiom. But criticism can never succeed in this task, for, by separating the content from the particular form, it abolishes its individuality. The content presented then ceases to be the exact content of that work of art. In losing its individuality, the content loses its aesthetic reality; it thus ceases to be a reason for attending to the particular work of art that first attracted our critical attention. It cannot be this that we saw in the original work and that explained its power over us. For this content, displayed in the discursive idiom of the critical intellect, is no more than a husk, a discarded relic of a meaning that eluded us in the act of seizing it. If the content is to be the true object of aesthetic interest, it must remain wedded to its individuality: it cannot be detached from its “sensuous embodiment” without being detached from itself. Content is, therefore, inseparable from form and form in turn inseparable from content. (It is the form that it is only by virtue of the content that it embodies.)
Hegel’s argument is the archetype of many, all aimed at showing that it is both necessary to distinguish form from content and also impossible to do so. This paradox may be resolved by rejecting either of its premises, but, as with Kant’s antinomy, neither premise seems dispensable. To suppose that content and form are inseparable is, in effect, to dismiss both ideas as illusory, since no two works of art can then share either a content or a form—the form being definitive of each work’s individuality. In this case, no one could ever justify his interest in a work of art by reference to its meaning. The intensity of aesthetic interest becomes a puzzling, and ultimately inexplicable, feature of our mental life. If, on the other hand, we insist that content and form are separable, we shall never be able to find, through a study of content, the reason for attending to the particular work of art that intrigues us. Every work of art stands proxy for its paraphrase. An impassable gap then opens between aesthetic experience and its ground, and the claim that aesthetic experience is intrinsically valuable is thrown in doubt.
A related paradox is sometimes referred to as the “heresy of paraphrase,” the words being those of the U.S. literary critic Cleanth Brooks (The Well Wrought Urn, 1949). The heresy is that of assuming that the meaning of a work of art (particularly of poetry) can be paraphrased. According to Brooks, who here followed an argument of Benedetto Croce, the meaning of a poem consists precisely in what is not translatable. Poetic meaning is bound up with the particular disposition of the words—their sound, rhythm, and arrangement—in short, with the “sensory embodiment” provided by the poem itself. To alter that embodiment is to produce either another poem (and therefore another meaning) or something that is not a work of art at all, and which therefore lacks completely the kind of meaning for which works of art are valued. Hence no poetry is translatable, and no critic can do better than to point to the objective features of the poem that most seem to him to be worthy of attention. Yet, that result too is paradoxical. For what does the critic see in those objective features and how is his recommendation to be supported? Why should we attend to poetry at all if nothing can be said about its virtues save only “look!”? Why look at a poem rather than an advertisement, a mirror, or a blade of grass? Everything becomes equally worthy of attention, since nothing can be said that will justify attention to anything.
The role of imagination
Such paradoxes suggest the need for a more extensive theory of the mind than has been so far assumed. We have referred somewhat loosely to the sensory and intellectual components of human experience but have said little about the possible relations and dependencies that exist between them. Perhaps, therefore, the paradoxes result only from our impoverished description of the human mind and are not intrinsic to the subject matter of aesthetic interest.
Many modern philosophers have at this point felt the need to invoke imagination, either as a distinct mental “faculty” (Kant) or as a distinctive mental operation by virtue of which thought and experience may be united. For Empiricist philosophers (such as David Hume, Joseph Addison, Archibald Alison, and Lord Kames), imagination involves a kind of “associative” process, whereby experiences evoke ideas, and so become united with them. For Kant and Hegel, imagination is not associative but constitutive—part of the nature of the experience that expresses it.
Once again it is useful to begin from Kant, who distinguished two uses of the imagination: the first in ordinary thought and perception, the second in aesthetic experience. When I look before me and see a book, my experience, according to Kant, embodies a “synthesis.” It contains two elements: the “intuition” presented to the senses and the “concept” (“book”), contributed by the understanding. The two elements are synthesized by an act of the imagination that constitutes them as a single experience—the experience of seeing a book. Here imagination remains bound by the concepts of the understanding, which is to say that how I see the world depends upon my disposition to form determinate beliefs about it—in this case, the belief that there is a book before me. In aesthetic experience, however, imagination is free from concepts and engages in a kind of free play. This free play of the imagination enables me to bring concepts to bear on an experience that is, in itself, free from concepts. Thus there are two separate ways in which the content of experience is provided: one in ordinary perception, the other in aesthetic experience. In both cases the operative factor, in holding thought and sensation together, is the imagination.
Whether such theories can cast light on the mysterious unity between the intellectual and the sensory that we observe in aesthetic experience remains doubtful. The argument for saying that there is a single process of imagination involved in all perception, imagery, and remembering seems to consist only in the premise (undoubtedly true) that in these mental processes thought and experience are often inseparable. But to suppose therefore that there is some one “faculty” involved in forging the connection between them is to fail to take seriously the fact that they are inseparable.
Nevertheless, even if we find this general invocation of imagination, as the “synthesizing force” within perception, vacuous or unilluminating, we may yet feel that the imagination has some special role to play in aesthetic experience and that the reference to imagination has some special value in explaining the precise way in which a content and an experience become “fused” (to use George Santayana’s term). Whether or not Kant was right to refer to a free play of imagination in aesthetic experience, there certainly seems to be a peculiarly creative imagination that human beings may exercise and upon which aesthetic experience calls. It is an exercise of creative imagination to see a face in a picture, since that involves seeing in defiance of judgment—seeing what one knows not to be there. It is not in the same sense an imaginative act to see a face in something that one also judges to be a face. This creative capacity is what Jean-Paul Sartre is referring to in L’Imaginaire: Psychologie phénoménologique de l’ima-gination (1940; “The Imaginary: The Phenomenological Psychology of the Imagination”; Eng. trans., The Psychology of Imagination) when he describes imagining as “the positing of an object as a nothingness”—as not being. In memory and perception we take our experience “for real.” In imagination we contribute a content that has no reality beyond our disposition to “see” it, and it is clear that this added content is frequently summoned by art when, for example, we see the face in a picture or hear the emotion in a piece of music.
Recent work in aesthetics, to some extent inspired by the seminal writings of Sartre and Wittgenstein, has devoted considerable attention to the study of creative imagination. The hope has been to provide the extra ingredient in aesthetic experience that bridges the gap between the sensory and the intellectual and at the same time shows the relation between aesthetic experience and the experience of everyday life—an enterprise that is in turn of the first importance for any study that seeks to describe the moral significance of beauty.
Consider, for example, the spectator at Shakespeare’s King Lear. He sees before him an actor who, by speaking certain lines and making certain gestures, earns his bread. But that is not all that he sees. He also sees a hoary king, cast down by age, pride, and weakness, who rages against the depravity of humankind. Yet the spectator knows that, in a crucial sense, there is no such king before him. It is intellectual understanding, not psychical distance, that prevents him from stepping onto the stage to offer his assistance. He knows that the scene he enjoys is one that he invents, albeit under the overwhelming compulsion induced by the actor and his lines. The spectator is being shown something that is outside the normal commerce of theoretical and practical understanding, and he is responding to a scene that bears no spatial, temporal, or causal relation to his own experience. His response is quintessentially aesthetic. For what interest could he have in this scene other than an interest in it for its own sake, for what it is in itself? At the same time, what it is in itself involves what it shows in general. In imaginatively conjuring this scene the spectator draws upon a wealth of experience, which is brought to mind and, as it were, condensed for him into the imaginative perception of the play. (Hence, Aristotle believed poetry is more general than history, since its concreteness is not that of real events, but rather of imaginary episodes constructed so as to typify human destiny in exemplary form.)
Such an exercise of the imagination clearly has much to tell us about the nature of aesthetic experience. Whether or not it could found a theory of the “missing link” between sensory enjoyment and intellectual understanding, it at least provides a paradigm of the relation between aesthetic experience and the experience of everyday life. The former is an imaginative reconstruction of the latter, which becomes interesting for its own sake precisely because—however realistic—it is not real.
Emotion, response, and enjoyment
It is natural to suppose that a spectator’s response to King Lear is at least in part emotional, and that emotion plays a crucial role both in the enjoyment of art and in establishing the value of art. Moreover, it is not only art that stirs our emotions in the act of aesthetic attention: the same is or may be true of natural beauty, whether that of a face or of a landscape. These things hold our attention partly because they address themselves to our feelings and call forth a response which we value both for itself and for the consolation that we may attain through it. Thus we find an important philosophical tradition according to which the distinctive character of aesthetic experience is to be found in distinctively “aesthetic” emotions.
This tradition has ancient origins. Plato banished the poets from his ideal republic partly because of their capacity to arouse futile and destructive emotions, and in his answer to Plato, Aristotle argued that poetry, in particular tragic poetry, was valuable precisely because of its emotional effect. This idea enabled Aristotle to pose one of the most puzzling problems in aesthetics—the problem of tragedy—and to offer a solution. How can I willingly offer myself to witness scenes of terror and destruction? And how can I be said to enjoy the result, set store by it, or accord to it a positive value? Aristotle’s answer is brief. He explains that by evoking pity and fear a tragedy also “purges” those emotions, and that is what we enjoy and value:
Tragedy, then, is an imitation of an action that is serious, complete, and of a certain magnitude; in language embellished with each kind of artistic ornament, the several kinds being found in separate parts of the play; in the form of action, not of narrative; through pity and fear effecting the proper purgation of these emotions.
Aristotle implies that this purgation (katharsis) is not unpleasant to us precisely because the fictional and formalized nature of the action sets it at a distance from us. We can allow ourselves to feel what we normally shun to feel precisely because no one is really threatened (or at least no one real is threatened).
Attractive though that explanation may seem, it immediately encounters a serious philosophical problem. It is a plausible tenet of philosophical psychology that emotions are founded on beliefs: fear on the belief that one is threatened, pity on the belief that someone is miserable, jealousy on the belief that one has a rival, and so forth. In the nature of things, however, these beliefs do not exist in the theatre. Confronted by fiction, I am relieved precisely of the pressure of belief, and it is this condition that permits the Aristotelian katharsis. How, then, can I be said to experience pity and fear when the beliefs requisite to those very emotions are not present? More generally, how can my responses to the fictions presented by works of art share the structure of my everyday emotions, and how can they impart to those emotions a new meaning, force, or resolution?
Various answers have been proposed to that question. Samuel Taylor Coleridge, for example, argued that our response to drama is characterized by a “willing suspension of disbelief,” and thus involves the very same ingredient of belief that is essential to everyday emotion (Biographia Literaria, 1817). Coleridge’s phrase, however, is consciously paradoxical. Belief is characterized precisely by the fact that it lies outside the will: I can command you to imagine something but not to believe it. For this reason, a suspension of disbelief that is achieved “willingly” is at best a highly dubious example of belief. In fact, the description seems to imply, not belief, but rather imagination, thus returning us to our problem of the relation between emotions directed to reality and those directed to merely imaginary scenes.
This is part of a much larger problem—namely, that of the relation between aesthetic and everyday experience. Two extreme positions serve to illustrate this problem. According to one, art and nature appeal primarily to our emotions: they awaken within us feelings of sympathy, or emotional associations, which are both pleasant in themselves and also instructive. We are made familiar with emotional possibilities, and, through this imaginative exercise, our responses to the world become illuminated and refined. This view, which provides an immediate and satisfying theory of the value of aesthetic experience, has been espoused in some form or other by many of the classical British Empiricists (Shaftesbury, Hume, Addison, Lord Kames, Alison, and Burke, to cite only a few). It is also related to the critical theories of writers such as Coleridge, Matthew Arnold, and F.R. Leavis, whose criticism would make little or no sense without the supposition that works of art have the power to correct and corrupt our emotions.
According to the opposite view, aesthetic interest, because it focusses on an object for its own sake, can involve no interest in “affect.” To be interested in a work of art for the sake of emotion is to be interested in it as a means and, therefore, not aesthetically. In other words, true aesthetic interest is autonomous, standing outside the current of ordinary human feeling—an attitude of pure contemplation or pure “intuition” that isolates its object from the stream of common events and perceives it in its uniqueness, detached, unexplained, and inexplicable. This position has been taken in modern times by Benedetto Croce and, following him, by R.G. Collingwood, whose resolute defense of the autonomy of aesthetic experience was also associated with a theory of the autonomy of art. Art is not only seen as an end in itself but it is an end in itself, in a profound and significant sense that distinguishes art from all its false substitutes (and, in particular, from craft, which for Collingwood is not an end but merely a means).
Between those two poles, a variety of intermediate positions might be adopted. It is clear, in any case, that many questions have been begged by both sides. The aesthetic of sympathy, as Croce called it, has enormous difficulties in describing the emotions that are awakened in aesthetic experience, particularly the emotions that we are supposed to feel in response to such abstract arts as music. With what am I sympathizing when I listen to a string quartet or a symphony? What emotion do I feel? Moreover, the position encounters all the difficulties already noted in forging a link between the imaginary and the real.
The aesthetic of autonomy, as we may call it, encounters complementary difficulties and, in particular, the difficulty of showing why we should value either aesthetic experience itself or the art that is its characteristic object. Moreover, it assumes that whenever I take an emotional interest in something, I am interested in it for the sake of emotion, a false inference that would imply equally that the lover is interested only in his love or the angry person only in his anger. Collingwood thus dismisses “amusement art,” on the spurious ground that to be interested in a work of art for the sake of amusement is to be interested not in the work but only in the amusement that it inspires. That is to say, it is to treat the work as a means to feeling rather than as an end in itself. Such a conclusion is entirely unwarranted. Amusement is, in fact, a species of interest in something for its own sake: I laugh not for the sake of laughter, but for the sake of the joke. While I may be interested in an object for the sake of the emotion that it arouses, the case is peculiar—the case, in fact, of sentimentality, often dismissed by moralists as a spiritual corruption and equally by critics as a corruption of the aims of art.
The difficulties for both views are brought out by a fundamental aesthetic category: that of enjoyment. Whatever the ultimate value of aesthetic experience, we pursue it in the first instance for enjoyment’s sake. Aesthetic experience includes, as its central instance, a certain kind of pleasure. But what kind of pleasure? While our emotions and sympathies are sometimes pleasurable, this is by no means their essential feature; they may equally be painful or neutral. How then does the aesthetic of sympathy explain the pleasure that we take, and must take, in the object of aesthetic experience? And how does the aesthetic of autonomy avoid the conclusion that all such pleasure is a violation of its strict requirement that we should be interested in the aesthetic object for its own sake alone? Neither theory seems to be equipped, as it stands, either to describe this pleasure or to show its place in the appreciation of art.
Editor's Note: This article is in the public domain, as the copyright has expired. The discussion questions, bibliographic references, and hyperlinks have been added by Julie Van Camp. (Copyright Julie C. Van Camp 1997) They may be freely reproduced, so long as this complete citation is included with any such reproductions.
About the Author: Edward Bullough(1880-1934) is best known for this article, which has been reprinted extensively and discussed widely in twentieth-century aesthetics.
Paragraph numbering below has been added to facilitate class discussion. It was not included in the original publication.
#1. 1. The conception of 'Distance' suggests, in connexion with Art, certain trains of thought by no means devoid of interest or of speculative importance. Perhaps the most obvious suggestion is that of actual spatial distance, i.e. the distance of a work of Art from the spectator, or that of represented spatial distance, i.e. the distance represented within the work. Less obvious, more metaphorical, is the meaning of temporal distance. The first was noticed already by Aristotle in his Poetics; the second has played a great part in the history of painting in the form of perspective; the distinction between these two kinds of distance assumes special importance theoretically in the differentiation between sculpture in the round, and relief-sculpture. Temporal distance, remoteness from us in point of time, though often a cause of misconceptions, has been declared to be a factor of considerable weight in our appreciation.
#2. It is not, however, in any of these meanings that 'Distance' is put forward here, though it will be clear in the course of this essay that the above mentioned kinds of distance are rather special forms of the conception of distance as advocated here, and derive whatever aesthetic qualities they may possess from distance in its general connotation. This general connotation is 'Psychical Distance.'
#3. A short illustration will explain what is meant by 'Psychical Distance.' Imagine a fog at sea; for most people it is an experience of acute unpleasantness. Apart from the physical annoyance and remoter forms of discomfort such as delays, it is apt to produce feelings of peculiar anxiety, fears of invisible dangers, strains of watching and listening for distant and unlocalised signals. The listless movements of the ship and her warning calls soon tell upon the nerves of the passengers; and that special, expectant, tacit anxiety and nervousness, always associated with this experience, make a fog the dreaded terror of the sea (all the more terrifying because of its very silence and gentleness) for the expert seafarer no less than the ignorant landsman.
#4. Nevertheless, a fog at sea can be a source of intense relish and enjoyment. Abstract from the experience of the sea fog, for the moment, its danger and practical unpleasantness, just as every one in the enjoyment of a mountain-climb disregards its physical labour and its dancer (though, it is not denied, that these may incidentally enter into the enjoyment and enhance it); direct the attention to the features 'objectively' constituting the phenomenon - the veil surround you with an opaquensss as of transparent milk, blurring the outline of things and distorting their shapes into weird grotesqueness; observe the carrying-power of the air, producing the impression as if you could touch some far-off siren by merely putting out your hand and letting it lose itself behind that white wall; note the curious creamy smoothness of the water, hypocritically denying as it were any suggestion of dancer; and, above all, the strange solitude and remoteness from the world, as it can be found only on the highest mountain tops; and the experience may acquire, in its uncanny mingling of repose and terror, a flavour of such concentrated poignancy and delight as to contrast sharply with the blind and distempered anxiety of its other aspects. This contrast, often emerging with startling suddenness, is like a momentary switching on of some new current, or the passing ray of a brighter light, illuminating the outlook upon perhaps the most ordinary and familiar objects - an impression which we experience sometimes in instants of direct extremity, when our practical interest snaps like a wire from sheer over-tension, and we watch the consummation of some impending catastrophe with the marvelling unconcern of a mere spectator.
#5. It is a difference of outlook, due - if such a metaphor is permissible - to the insertion of distance. This distance appears to lie between our own self and its affections, using the latter term in its broadest sense as anything which affects our being, bodily or spiritually, e.g., as sensation, perception, emotional state or idea. Usually, though not always, it amounts to the same thing to say that the Distance lies between our own self and such objects as are the sources or vehicles of such affections.
#6. Thus, in the fog, the transformation by Distance is produced in the first instance by putting the phenomenon, so to speak, out of gear with our practical, actual self; by allowing it to stand outside the context of our personal needs and ends - in short, by looking at it 'objectively,' as it has often been called, by permitting only such reactions on our part as emphasise the 'objective' features of the experience, and by interpreting even our 'subjective' affections not as modes of our being but rather as characteristics of the phenomenon.
#7. The working of Distance is, accordingly, not simple, but highly complex. It has a negative, inhibitory aspect - the cutting-out of the practical sides of things and of our practical attitude to them - and a positive side - the elaboration of the experience on the new basis created by the inhibitory action of Distance.
#8. 2. Consequently, this distanced view of things is not, and cannot be, our normal outlook. As a rule, experiences constantly turn the same side towards us, namely, that which has the strongest practical force of appeal. We are not ordinarily aware of those aspects of things which do not touch us immediately and practically, nor are we generally conscious of impressions apart from our own self which is impressed. The sudden view of things from their reverse, unusually unnoticed, side, comes upon us as a revelation, and such revelations are precisely those of Art. In this most general sense, Distance is a factor in all Art.
#9. 3. It is, for this very reason, also an aesthetic principle. The aesthetic contemplation and the aesthetic outlook have often been described as 'objective.' We speak of 'objective' artists as Shakespeare or Velasquez, of 'objective' works or art forms as Homer's Iliad or the drama. It is a term constantly occurring in discussions and criticisms, though its sense, if pressed at all, becomes very questionable. For certain forms of Art, such as lyrical poetry, are said to be 'subjective'; Shelley, for example would usually be considered a 'subjective' writer. On the other hand, no work of Art can be genuinely 'objective' in the sense in which this term might be applied to a work on history or to a scientific treatise; nor can it be 'subjective' in the ordinary acceptance of that term, as a personal feeling, a direct statement of a wish or belief, or a cry of passion is subjective. 'Objectivity' and 'subjectivity' are a pair of opposites which in their mutual exclusiveness when applied to Art soon lead to confusion.
#10. Nor are they the only pair of opposites. Art has with equal vigour been declared alternately 'idealistic' and 'realistic,' 'sensual' and 'spiritual,' 'individualistic' and 'typical.' Between the defence of either terms of such antitheses most aesthetic theories have vacillated. It is one of the contentions of this essay that such opposites find their synthesis in the more fundamental conception of Distance.
#11. Distance further provides the much needed criterion of the beautiful as distinct from the merely agreeable.
#12. Again, it marks one of the most important steps in the process of artistic creation and serves as a distinguishing feature of what is common so loosely described as the 'artistic temperament.'
#13. Finally, it may claim to be considered as one of the essential characteristics of the 'aesthetic consciousness,' - if I may describe by this term that special mental attitude towards, and outlook upon, experience, which finds its most pregnant expression in the various forms of Art.
#14. Distance, as I said before, is obtained by separating the object and its appeal from one's own self, by putting it out of gear with practical needs and ends. Thereby the 'contemplation' of the object becomes alone possible. But it does not mean that the relation between the self and the object is broken to the extent of becoming 'impersonal.' Of the alternatives 'personal' and 'impersonal' the latter surely comes nearer to the truth; but here, as elsewhere, we meet the difficulty of having to express certain facts in terms coined for entirely different uses. To do so usually results in paradoxes, which are nowhere more inevitable than in discussions upon Art. 'Personal' and 'impersonal,' 'subjective' and 'objective' are such terms, devised for purposes other than aesthetic speculation, and becoming loose and ambiguous as soon as applied outside the sphere of their special meanings. In giving preference therefore to the term 'impersonal' to describe the relation between the spectator and a work of Art, it is to be noticed that it is not impersonal in the sense in which we speak of the 'impersonal' character of Science, for instance. In order to obtain 'objectively valid' results, the scientist excludes the 'personal factor,' i.e., his personal wishes as to the validity of his results, his predilection for any particular system to be proved or disproved by his research. It goes without saying that all experiments and investigations are undertaken out of a personal interest in the science, for the ultimate support of a definite assumption, and involve personal hopes of success; but this does not affect the 'dispassionate' attitude of the investigator, under pain of being accused of 'manufacturing his evidence.'
#15. 1. Distance does not imply an impersonal, purely intellectually interested relation of such a kind. On the contrary, it describes a personal relation, often highly emotionally coloured, but of a peculiar character. Its peculiarity lies in that the personal character of the relation has been, so to speak, filtered. It has been cleared of the practical, concrete nature of its appeal, without, however, thereby losing its original constitution. One of the best known examples is to be found in our attitude towards the events and characters of the drama; they appeal to us like persons and incidents of normal experience, except that that side of their appeal, which would usually affect us in a directly personal manner, is held in abeyance. This difference, so well known as to be almost trivial, is generally explained by reference to the knowledge that the characters and situations are 'unreal,' imaginary. In this sense Witasek, oeprating with Meinong's theory of Annahem, has described the emotions involved in witnessing a drama as Scheingefuhle, a term which has so frequently been misunderstood in discussions of his theories. But, as a matter of fact, the 'assumption' upon which the imaginative emotional reaction is based is not necessarily the condition, but often the consequence, of distance; that is to say, the converse of the reason usually stated would then be true: viz. That distance, by changing our relation to the characters, renders them seemingly fictitious, not that the fictitiousness of the characters alters our feelings toward them. It is, of course, to be granted that the actual and admitted unreality of the dramatic action reinforces the effect of Distance. But surely the proverbial unsophisticated yokel whose chivalrous interference in the play on behalf of the hapless heroine can only be prevented by impressing upon him that 'they are only pretending,' is not the ideal type of theatrical audience. The proof of the seeming paradox that it is Distance which primarily gives to dramatic action the appearance of unreliability and not vice versa, is the observation that the same filtration of our sentiments and the same seeming 'unreality' of actual men and things occur, when at times, by a sudden change of inward perspective, we are overcome by the feeling that "all the world's a stage."
#16. 2. This personal, but 'distanced' relation (as I will venture to call this nameless character of our view) directs attention to a strange fact which appears to be one of the fundamental paradoxes of Art: it is what I propose to call 'the antinomy of Distance.'
#17. It will be readily admitted that a work of Art has the more chance of appealing to us the better it finds us prepared for its particular kind of appeal. Indeed, without some degree of predisposition on our part, it must necessarily remain incomprehensible, and to that extent unappreciated. The success and intensity of its appeal would seem, therefore, to stand in direct proportion to the completeness with which it corresponds with our intellectual and emotional peculiarities and the idiosyncracies of our experience. The absence of such a concordance between the characters of a work and of the spectator is, of course, the most general explanation for differences of 'tastes.'
#18. At the same time, such a principle of concordance requires a qualification, which leads at once to the antinomy of distance.
#19. Suppose a man, who believes that he has cause to be jealous about his wife, witnesses a performance of 'Othello.' He will the more perfectly appreciate the situation, conduct and character of Othello, the more exactly the feelings and experiences of Othello coincide with his own - at least he ought to on the above principle of concordance. In point of fact, he will probably do anything but appreciate the play. In reality, the concordance will merely render him acutely conscious of his own jealousy; by a sudden reversal of perspective he will no longer see Othello apparently betrayed by Desdemona, but himself in an analogous situation with his own wife. The reversal of perspective is the consequence of the loss of Distance.
#20. If this be taken as a typical case, it follows that the qualification required is that the coincidence should be as complete as is compatible with maintaining Distance. The jealous spectator of 'Othello' will indeed appreciate and enter into the play the more keenly, the greater the resemblance with his own experience - provided that he succeeds in keeping the Distance between the action of the play and his personal feelings: a very difficult performance in the circumstances. It is on account of the same difficulty that the expert and the professional critic makes a bad audience, since their expertness and critical professionalism are practical activities, involving their concrete personality and constantly endangering their Distance. . . .
#21. The same qualification applies to the artist. He will prove artistically most effective in the formulation of an intensely personal experience, but he can formulate it artistically only on condition of a detachment from the experience qua personal. Hence the statement of so many artists that artistic formulation was to them a kind of catharsis, a means of ridding themselves of feelings and ideas the acuteness of which they felt almost as a kind of obsession. Hence, on the other hand, the failure of the average man to convey to others at all adequately the impression of an overwhelming joy or sorrow. His personal implication in the event renders it impossible for him to formulate and present it in such a way as to make others, like himself, feel all the meaning and fullness which it possesses for him.
#22. What is therefore, both in appreciation and production, most desirable is the utmost decrease of Distance without its disappearance.
#23. 3. Closely related, in fact a presupposition to the 'antimony,' is the variability of Distance. Herein especially lies the advantage of Distance compared with such terms as 'objectivity' and 'detachment.' Neither of them implies a personal relation - indeed both actually preclude it; and the mere inflexibility and exclusiveness of their opposites render their application generally meaningless.
#24. Distance, on the contrary, admits naturally of degrees, and differs not only according to the nature of the object, which may impose a greater or smaller degree of Distance, but varies also according to the individual's capacity for maintaining a greater or lesser degree. And here one may remark that not only do persons differ from each other in their habitual measure of distance, but that the same individual differs in his ability to maintain it in the face of different objects and of different arts.
#25. There exist, therefore, two different sets of conditions affecting the degree of distance in any given case: those offered by the object and those realised by the subject. In their interplay they afford one of the most extensive explanations for varieties of aesthetic experience, since loss of distance, whether due to the one or the other, means loss of aesthetic appreciation.
#26. In short, Distance may be said to be variable both according to the distancing power of the individual, and according to the character of the object.
#27. There are two ways of losing distance: either to 'under-distance' or to 'over-distance.' 'Under-distancing' is the commonest failing of the subject, an excess of distance is a frequent failing of Art, especially in the past. Historically it looks almost as if Art had attempted to meet the deficiency of distance on the part of the subject and had overshot the mark in this endeavour. It will be seen later that this is actually true, for it appears that over-distanced Art is specially designed for a class of appreciation which has difficulty to rise spontaneously to any degree of distance. The consequence of a loss of Distance through one or other cause is familiar: the verdict in the case of under-distancing is that the work is 'crudely naturalistic,' 'harrowing,' 'repulsive in its realism.' An excess of distance produces the impression of improbability, artificiality, emptiness or absurdity.
#28. The individual tends, as I just stated, to under-distance rather than to lose Distance by over-distancing. Theoretically there is no limit to the decrease of Distance. In theory, therefore, not only the usual subjects of Art, but even the most personal affections, whether ideas, percepts or emotions, can be sufficiently distanced to be aesthetically appreciable. Especially artists are gifted in this direction to a remarkable extent. The average individual, on the contrary, very rapidly reaches his limit of decreasing Distance, his 'Distance-limit,' i.e. that point at which distance is lost and appreciation either disappears or changes its character.
#29. In the practice, therefore, of the average person, a limit does exist which marks the minimum at which his appreciation can maintain itself in the aesthetic field, and this average minimum lies considerably higher than the Distance-limit of the artist. It is practically impossible to fix this average limit, in the absence of data, and on account of the wide fluctuations from person to person to which this limit is subject. But it is safe to infer that, in art practice, explicit references to organic affections, to the material existence of the body, especially to sexual matters, lie normally below the Distance-limit, and can be touched upon by Art only with special precautions. Allusions to social institutions of any degree of personal importance - in particular, allusions implying any doubt as to their validity - the questioning of some generally recognised ethical sanctions, references to topical subjects occupying public attention at the moment, and such like, are all dangerously near the average limit and may at any time fall below it, arousing, instead of aesthetic appreciation, concrete hostility or mere amusement.
#30. This difference in the Distance-limit between artists and the public has been the source of much misunderstanding and injustice. Many an artist has seen his work condemned, and himself ostracized for the sake of so-called 'immoralities' which to him were bona fide aesthetic objects. His power of distancing, nay, the necessity of distancing feelings, sensations, situations which for the average person are too intimately bound up with his concrete existence to be regarded in that light, have often quite unjustly earned for him accusations of cynicism, sensualism, morbidness or frivolity. The same misconception has arisen over many 'problem plays' and 'problem novels' in which the public have persisted in seeing nothing but a supposed 'problem' of the moment, whereas the author may have been - and often has demonstrably been - able to distance the subject-matter sufficiently to rise above its practical problematic import and to regard it simply as a dramatically and humanly interesting situation.
#31. The variability of Distance in respect to Art, disregarding for the moment the subjective complication, appears both as a general feature in Art, and in the differences between the special arts.
#32. It has been an old problem why the 'arts of the eye and of the ear' should have reached the practically exclusive predominance over arts of other senses. Attempts to raise 'culinary art' to the level of a Fine Art have failed in spite of all propaganda, as completely as the creation of scent or liquer 'symphonies.' There is little doubt that, apart from other excellent reasons of a partly psycho-physical, partly technical nature, the actual, spatial distance separating objects of sight and hearing from the subject has contributed strongly to the development of this monopoly. In a similar manner temporal remoteness produces Distance, and objects removed from us in point of time are ipso facto distanced to an extent which was impossible for their contemporaries. Many pictures, plays and poems had, as a matter of fact, rather an expository or illustrating significance - as for instance much ecclesiastical Art - or the force of a direct practical appeal - as the invectives of many satires or comedies - which seem to us nowadays irreconcilable with their aesthetic claims. Such works have consequently profited greatly by lapse of time and have reached the level of art only with the help of temporal distance, while others, on the contrary, often for the same reason have suffered a loss of distance, through over-distancing.
#33. Special mention must be made of a group of artistic conceptions which present excessive distance in their form of appeal rather than in their actual presentation - a point illustrating the necessity of distinguishing between distancing an object and distancing the appeal of which it is the source. I mean here what is often rather loosely termed 'idealistic Art,' that is, Art springing from abstract conceptions, expressing allegorical meanings, or illustrating general truths. Generalisations and abstractions suffer under this disadvantage that they have too much general applicability to invite a personal interest in them, and too little individual concreteness to prevent them applying to us in all their force. They appeal to everybody and therefore to none. An axiom of Euclid belongs to nobody, just because it compels everyone's assent; general conceptions like Patriotism, Friendship, Love, Hope, Life, Death, concern as much Dick, Tom and Harry as myself, and I therefore either feel unable to get into any kind of personal relation to them or, if I do so, they become at once, emphatically or concretely, my Patriotism, my Friendship, my Love, my Hope, my Life and Death. By mere force of generalisation, a general truth or a universal ideal is so far distanced from myself that I fail to realise it concretely at all, or, when I do so, I can realise it only as part of my practical actual being, i.e. it falls below the distance-limit altogether. 'Idealistic Art' suffers consequently under the peculiar difficulty that its excess of distance turns generally into an under-distanced appeal - all the more easily, as it is the usual failing of the subject to under-rather than to over-distance . . . .
- Bullough first explains his central notion of "psychical distance" by contrasting it with other senses of "distance." What are those other senses? Try to articulate a clear definition of "psychical distance" itself.
- He also relies on the metaphor of the "fog at sea" to explain "psychical distance." What elements of the concept can you draw from this metaphor?
- The theory of "psychical distance" not only claims to explain our appreciation of art It also explains how we can aesthetically appreciate an ordinary object. Consider the different ways in which you can appreciate an ordinary ("non-art") object - economically, religiously, practically, intellectually, aesthetically. What seems to be different about these different types of appreciation? Does this exercise lend support to the theory of "psychical distance" as a way of understanding the experience of art?
- What does he mean by "over-distancing"? by "under-distancing"?
- Bullough's metaphor of "distance" has attracted many supporters, who agree that this is an insightful way of explaining what is special about the experience of art. One way to support the explanatory power of this or any other theory is to show that it is an effective way of accounting for experiences we want to understand. Think of examples from your own experiences in the appreciation of art that seem to be understandable in terms of Bullough's theory.
- An effective way of criticizing any theory is to come up with counter-examples - phenomenon we want to understand which cannot be explained by the proposed theory. Try to think of examples from your own experiences in the appreciation of art that cannot be explained (or explained well) in terms of Bullough's theory.
- Bullough uses here examples from drama. Think of examples from other art forms. Does his theory work equally well for all types of art?
This page was put on-line and is maintained by Julie Van Camp, Professor of Philosophy, California State University, Long Beach.
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Last updated: November 22, 2006