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PROUDHON: THE ART AND IS SOCIAL DESTINY
PROUDHON: THE ART AND IS SOCIAL DESTINY
PROUDHON: THE ART AND IS SOCIAL DESTINY
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PROUDHON: THE ART AND IS SOCIAL DESTINY
1. Introduction to the subject
Proudhon introduces your position electric outlet about art rejecting that the artists are in conditions of answering for them own and of they justify your works.
To answer to who? To justify something? Here is what would not play the spirit of an aesthete. Therefore to the first view, Proudhon places because a relationship between the art and the reflection, among to the art and the society. As it is that that that it is said unprovided aesthetic intuition, he/she might have had these concerns, what is that can give interest today the these reflections.
The problem is from the beginning clearly established for Proudhon: “the art is accessory, it is not first primordial. (...) What is it in the human soul, they are the conscience and the science, the conscience is the idea of justice, the science it is the true.”
2. A art to the service of the morals and of the science
We paralyze a first important point here: If Proudhon is sufficiently realist to think the art as an auxiliary function, it accuses the essential for him of the human spirit of ideals playing a balance appreciation and of harmony. More exactly, thinks that own laws exist to the things of this world, that our conscience and our science owe meet again. Here that the art can intervene, in the measure in that belongs to rediscover him these hidden laws of the reality. In this task, the art would not serve that the own beginnings of the morals and of the science and it could not pronounce independent “of the notions of justice and of virtue.” Everything this reminds Diderot admiring the pictures of Greuze for the lesson of beautiful morality that there could find. As this last one, Proudhon is faithful to the classic doctrine that presents the art as the imitation “ideal” of the nature. The artist doesn't invent, she reveals: the work is an elucidation instrument. But where Proudhon innovates, it is in this historical conscience that has been sharpening more than your predecessor: the idealistic representation of the nature tends “to the physical and moral improvement of our species.”
www.franciscotrindade.com
Update of the site
With a new text
PROUDHON: THE ART AND IS SOCIAL DESTINY
Technical responsible for the totality of the site
The friend always José Carlos Fortuna.
www.franciscotrindade.com
www.franciscotrindade.com
PROUDHON: THE ART AND IS SOCIAL DESTINY
1. Introduction to the subject
Proudhon introduces your position electric outlet about art rejecting that the artists are in conditions of answering for them own and of they justify your works.
To answer to who? To justify something? Here is what would not play the spirit of an aesthete. Therefore to the first view, Proudhon places because a relationship between the art and the reflection, among to the art and the society. As it is that that that it is said unprovided aesthetic intuition, he/she might have had these concerns, what is that can give interest today the these reflections.
The problem is from the beginning clearly established for Proudhon: “the art is accessory, it is not first primordial. (...) What is it in the human soul, they are the conscience and the science, the conscience is the idea of justice, the science it is the true.”
2. A art to the service of the morals and of the science
We paralyze a first important point here: If Proudhon is sufficiently realist to think the art as an auxiliary function, it accuses the essential for him of the human spirit of ideals playing a balance appreciation and of harmony. More exactly, thinks that own laws exist to the things of this world, that our conscience and our science owe meet again. Here that the art can intervene, in the measure in that belongs to rediscover him these hidden laws of the reality. In this task, the art would not serve that the own beginnings of the morals and of the science and it could not pronounce independent “of the notions of justice and of virtue.” Everything this reminds Diderot admiring the pictures of Greuze for the lesson of beautiful morality that there could find. As this last one, Proudhon is faithful to the classic doctrine that presents the art as the imitation “ideal” of the nature. The artist doesn't invent, she reveals: the work is an elucidation instrument. But where Proudhon innovates, it is in this historical conscience that has been sharpening more than your predecessor: the idealistic representation of the nature tends “to the physical and moral improvement of our species.”
www.franciscotrindade.com
Update of the site
With a new text
PROUDHON: THE ART AND IS SOCIAL DESTINY
Technical responsible for the totality of the site
The friend always José Carlos Fortuna.
www.franciscotrindade.com
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