Monday, February 9, 2015

What, After All, is the "End of Art?"

Édouard Manet, A Bar at the Folies-Bergère (1882)
Oil on canvas, 96 cm × 130 cm (37.8 in × 51.2 in)

What exactly is “the end of art,” as Hegel understood it, and how is it understood now?  The Lectures on Aesthetics (1823, 1826, and 1828-9)[1] develop a concept of art’s dissolution (Auflösung) (usually called the “end of art”) which is elusive and contradictory, but which nevertheless persists as one of the paradigmatic themes of today’s aesthetics and philosophy of art.[2]  For, although the “end of art” is discussed with great interest, and although it’s a central concept for many of our leading philosophers and critics, the precise meaning of the expression remains unclear.  As a result, despite numerous existing treatments of art’s dissolution, and despite its continued relevance for aesthetics and art criticism, there has as yet been no adequate application of Hegel’s aesthetics to contemporary art.  Hegel’s several statements to the effect that “considered in its highest vocation, art is and remains for us a thing of the past” (Hegel, 1828-9/1998:11) are variously interpreted and remain deeply perplexing.  Perhaps the “end of art” is so resilient precisely because of its equivocal, protean nature, its limitless flexibility: “The end of art could develop its remarkably durable effectiveness…because already in Hegel it is so densely surrounded by contradictions and inconsistencies that no consensus has yet been reached on whether there even is a Hegelian end of art.”[3]


[1]. G. W. F. Hegel Aesthetics: Lectures on Fine Art, Vol. I Trans. T. M. Knox Oxford: Clarendon Press, 1998 p. vi (cited hereafter as Hegel:1828-9/1998).
[2]. See, for current examples, David Carrier, “Warhol, Danto and the End of Art History” in Art US No. 26 (Fall, 2008) pp. 92-97 and Roger Kimball, “The End of Art” in First Things: A Monthly Journal of Religion and Public Life (Summer, 2008) No. 184 pp. 27-31
[3]. Eva Geulen The End of Art: Readings in a Rumor After Hegel Trans. James Mc. Farland (California: Stanford University Press, 2006) p. 8

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