The Life of Reason: The Phases of Human Progress

Surely it is not the artistic impulse in itself that involves such lack of equilibrium. To impress a meaning and a rational form on matter is one of the most masterful of actions. The trouble lies in the barren and superficial character of this imposed form: fine art is a play of appearance. Appearance, for a critical philosophy, is distinguished from reality by its separation from the context of things, by its immediacy and insignificance. A play of appearance is accordingly some little closed circle in experience, some dream in which we lose ourselves by ignoring most of our interests, and from which we awake into a world in which that lost episode plays no further part and leaves no heirs. Art as mankind has hitherto practised it falls largely under this head and too much resembles an opiate or a stimulant. Life and history are not thereby rendered better in their principle, but a mere ideal is extracted out of them and presented for our delectation in some cheap material, like words or marble. The only precious materials are flesh and blood, for these alone can defend and propagate the ideal which has once informed them.

Artistic creation shows at this point a great inferiority to natural reproduction, since its product is dead. Fine art shapes inert matter and peoples the mind with impotent ghosts. What influence it has—for every event has consequences—is not pertinent to its inspiration. The art of the past is powerless even to create similar art in the present, unless similar conditions recur independently. The moments snatched for art have been generally interludes in life and its products parasites in nature, the body of them being materially functionless and the soul merely represented. To exalt fine art into a truly ideal activity we should have to knit it more closely with other rational functions, so that to beautify things might render them more useful and to represent them most imaginatively might be to see them in their truth. Something of the sort has been actually attained by the noblest arts in their noblest phases. A Sophocles or a Leonardo dominates his dreamful vehicle and works upon the real world by its means. These small centres, where interfunctional harmony is attained, ought to expand and cover the whole field. Art, like religion, needs to be absorbed in the Life of Reason.

What might help to bring about this consummation would be, on the one side, more knowledge; on the other, better taste. When a mind is filled with important and true ideas and sees the actual relations of things, it cannot relish pictures of the world which wantonly misrepresent it. Myth and metaphor remain beautiful so long as they are the most adequate or graphic means available for expressing the facts, but so soon as they cease to be needful and sincere they become false finery. The same thing happens in the plastic arts. Unless they spring from love of their subject, and employ imagination only to penetrate into that subject and interpret it with a more inward sympathy and truth, they become conventional and overgrown with mere ornament. They then seem ridiculous to any man who can truly conceive what they represent. So in putting antique heroes on the stage we nowadays no longer tolerate a modern costume, because the externals of ancient life are too well known to us; but in the seventeenth century people demanded in such personages intelligence and nobleness, since these were virtues which the ancients were clothed with in their thought. A knowledge that should be at once full and appreciative would evidently demand fidelity in both matters. Knowledge, where it exists, undermines satisfaction in what does violence to truth, and it renders such representations grotesque. If knowledge were general and adequate the fine arts would accordingly be brought round to expressing reality.

At the same time, if the rendering of reality is to remain artistic, it must still study to satisfy the senses; but as this study would now accompany every activity, taste would grow vastly more subtle and exacting. Whatever any man said or did or made, he would be alive to its æsthetic quality, and beauty would be a pervasive ingredient in happiness. No work would be called, in a special sense, a work of art, for all works would be such intrinsically; and even instinctive mimicry and reproduction would themselves operate, not when mischief or idleness prompted, but when some human occasion and some general utility made the exercise of such skill entirely delightful. Thus there would need to be no division of mankind into mechanical blind workers and half-demented poets, and no separation of useful from fine art, such as people make who have understood neither the nature nor the ultimate reward of human action. All arts would be practised together and merged in the art of life, the only one wholly useful or fine among them.