Tag Archives: aesthetics

Aura, aliveness, and art

A second post inspired in part by Benjamin’s ‘The Work of Art in the Age of Mechanical Reproduction’, and the final one — I think — about my research adventures in the US last month.

So I’ve finished Benjamin’s essay now. At a whopping 10 pages, this perhaps isn’t saying much, but the intelligence, weight, and importance of the ideas presented there are not to be digested hastily. I’m still not sure if I know where Benjamin ultimately stood on the issue of technology’s impact on art: it seems clear that he’s disconcerted, dismayed even, by the way reproduction erases a work’s history and erodes its aura. He compares such a process to prying an oyster from its shell — though he doesn’t say it explicitly, the metaphor is surely one of death. ‘Art has left the realm of the “beautiful semblance”‘, he writes, leaving his readers with the lingering question, what happens next?

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The man himself, aura and all.

I’ll come back to that question at the end of this piece, but before that I want to think a bit more about aura, authenticity, aliveness, and digitization. As I mentioned in my last post, over the past few weeks I’ve been working on an essay about ‘aliveness’ during theatre broadcasts to cinemas and online. For me, ‘a-liveness’ is the less visible but just as important cousin of ‘liveness’, that ever-present topic in discussions of performance, technology, and mediation. What does it mean for something to be live, especially in a digital age? I won’t go into the details of the debate now, but my own response to Philip Auslander’s game-changing book, Liveness: Performance in a Mediatized Culture, can be found here.

What interests me most in this debate aren’t the details of time and space that have often been taken to constitute different degrees of liveness, but rather the experiential and emotional pull that a work of art elicits when we feel its aliveness — by which I mean its vivacity, immersiveness, and depth, its irresistible demand. While liveness in terms of shared time and space can often enhance and even create a feeling of aliveness, I don’t think that it’s absolutely essential to the experience. In my essay, I’m exploring this idea by looking at how audiences at theatre broadcasts use social media — specifically Twitter — to form online communities of shared experience even when they are located at a distance from one another. In such moments I think we can see audiences ‘doing liveness’, to quote Martin Barker, whose research into live-broadcasting I have blogged about here.

Though my work so far has focused on aliveness as an audience activity and even construction — part of the surrounding context for the work of art — as I’ve been writing I’ve also been thinking more about the aliveness that arises from the work of art itself. This seems to me to be very much akin to Benjamin’s aura: it’s that ineffable substance that draws you in, that makes a work of art present, unignorable, captivating, thrilling. The question of what exactly this substance is is worth a series of blog posts in and of itself, so I’m going to resist attempting to answer it here other than to say that, in my view, it is most certainly about aesthetics (a statement that should seem blindingly obvious, but that has become somewhat marginalized in recent decades). Beyond that, I’ll simply offer an image of a work of art that for me is very much alive, in the spirit of showing rather than telling.

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Portrait of Ginevra Aldrovandi Hercolani by Lavinia Fontana, c. 1595, The Walters Art Museum, Baltimore.

Those who know me well may recognize this image from the cover of my first solo-authored book; a further few may be aware of the fact that it’s a painting that privately obsesses me. This is partly down to contextual issues: why had I never heard of the artist, Lavinia Fontana, before 2013, and how did this extraordinary woman manage to become such an accomplished and successful painter in seventeenth-century Italy? Even more important though are the aesthetic issues: for me, this is a sumptuously engrossing painting, startling in its power of presence.

Interesting, then, that until a month ago I had never seen it in person. I first encountered it online, during a standard search for free images that I might use in a seminar publicity flyer, and later through the website of the Walters Art Museum, which through the institution’s tremendous generosity makes high-resolution images of most of its collection available to the public for free (authors, take note!). In fact, when I emailed the museum to see if I could reproduce this painting on the cover of my book, the staff there not only agreed, but also sent me a 275MB TIFF file. For those not in the know (like me), it turns out that this is really big — much bigger in fact than the original painting from which it was made.

It also means that you can zoom very, very deeply into the image, examining tiny details like the shimmer on each of Signora Hercolani’s pearls or the absorptive gaze in her eyes. When you do this, whatever part of the painting you are exploring, you also realize how much of it is made up of rich, inky darkness. Zooming into the painting is like venturing into the widow Hercolani’s very being, which fills up the frame with its cavernous, shadowy presence even as the work’s symbolic focal points, the loyal dog and the pure white handkerchief, point to her recently departed husband. In her eyes and in this darkness, the painting — for me — becomes all about her.

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So when I found myself in Washington, DC last month I wasted no time in making arrangements to get up to Baltimore to visit the Walters Art Museum and see this painting in person. Thinking back on the afternoon, I remember being not only full of anticipation, but actually rather nervous. What if the painting wasn’t actually on display, despite the fact that the museum website confirmed that it would be? What if I couldn’t find it? How would it be displayed? But, most importantly of all, how would I feel when I saw it?

After some shuffling between rooms I did at last find her, and I was impressed, though not in the way I expected. There it was, this painting that had not only fascinated me for years, but that also stood synecdochally for my own intellectual ambitions and achievements, made material in a book on a shelf back in England. I instantly fell in love with it again, but for different reasons than before: now, it was the love of recognition, of self-affirmation, of fulfillment. What it really wasn’t, to my surprise, was the love of unmistakable aesthetic power. This is not to say that the painting was and is anything other than extraordinary. Rather, it’s that looking at it and into it in person was not, in fact, as powerful for me as engaging with it digitally.

This might be down to the fact that it was now familiar: the shock of the new was gone. Perhaps more significantly, the museum’s method of displaying the painting veers more towards the decorative than the aesthetically imposing. Positioned above three smaller works, the painting is mounted well above human eye-line, meaning that there is no chance of meeting Signora Hercolani’s gaze straight-on. Perched on high, she is suitably imperious, authoritative, and aloof — all qualities that I had previously seen in the painting — but gone is the intimacy that I now realize was so impactful in my first encounter with this work.

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What this is all pointing to, as some might already suspect, is my realization there in the Walters that for me the aura and aliveness of the digital image was much stronger than being physically in the presence of the painting in Baltimore. Some of this is certainly contextual, but a good part of it is also formal. There is simply something about the digital image that I love that is not there in person.

In many ways this personal reflection is positioned as a rejoinder to Benjamin and his belief that aura always sided with the physical, original work. But in another sense, it’s not, because Benjamin himself recognizes in his essay that the ‘mechanically’ produced work comes with its own startling advantages. One is the potential for ‘simultaneous collective experience’, while another is the ‘incomparably more precise’ representation of certain actions. But most significant of all is the way new technologies open up the possibility of new worlds of experience in art: ‘a different nature opens itself to the camera than opens to the naked eye … The enlargement of a snapshot does not simply render more precise what in any case was visible, though unclear: it reveals entirely new structural formations of the subject.’

This has certainly been my experience with Fontana’s portrait of Hercolani — so much so that I was unsettled and even disappointed when those new worlds of formation were suddenly closed off to me in person. But to return to my very first question, where does that leave us? Benjamin doesn’t offer much by way of a definitive answer: in the final pages of his essay, he turns to a dark reflection on the growth of Fascism in his own time, and the way Futurist artists like Filippo Tommaso Marinetti were celebrating technology as an integral part of an aesthetics of destruction. He also talks about the use-value of art, about audiences, and about the way the technological arts cater the distracted masses rather than the focused observer. In many ways, the conversation really hasn’t changed, and as I read it I found myself agreeing with most of his essay. One thing I do know, however, is that my own encounter with the Hercolani portrait in digital form has been all about concentration, absorption, and auratic experience. It is in this form that the painting, for me, has truly come to life.

Emotion and the arts: CfP and research network

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Dear friends, a post that isn’t explicitly digital, but that certainly doesn’t exclude it either–

Along with Dr Marie Louise Herzfeld-Schild, I’m hoping to make connections with other researchers interested in the role of the arts and aesthetics in the history of the emotions. In a 2005 essay entitled ‘Is there a cultural history of the emotions?’, Peter Burke made a bold claim: ‘The kinds of document historians use most do not tell us very much about emotions.’ The arts, he and others have suggested, are where past emotions really reside, but figuring out how to study them is tricky business.

In an attempt to start unpicking this question, Dr Herzfeld-Schild (a musicologist) and I (a literary scholar) are organising a panel at the Cultural History conference in Umeå in June 2017 called ‘Emotion and the Arts: An Interdisciplinary History’. The panel is now open for paper proposals, which should be sent to isch2017@culthist.org by 19 December. We’ve copied in the panel abstract below and also linked to the fuller conference programme here – please do think about proposing a paper, and also feel free to contact us with any questions.

In addition to the panel, we’re hoping to develop a research network on emotion and the arts, which ideally would include academics from many different disciplines (literature, music, art history, history, philosophy…) and an equally wide range of historical periods and places. If you might be interested in being part of such a network, please send me an email at e.sullivan@bham.ac.uk. This will no doubt be a slow-burn, but if there’s enough interest then we’d like to work towards a series of workshops on the topic and eventually a joint publication.

Best wishes,
Erin and Marie Louise

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Umeå conference panel (26-29 June 2017) – Emotion and the arts: an interdisciplinary history

What can the arts reveal to us about emotional experience in the past? Can we use music, visual art, literature, theatre, and other aesthetic works to move beyond the more established study of historical discourses and classifications, and towards a deeper understanding of how emotion was felt, shared, and put to use in past times and places? How can we draw historical insights from not only the emotions that aesthetic texts represent and describe, but also from those that they make us, and others, feel?

This panel invites papers from researchers working on history, emotion, and the arts in all their forms. It seeks to explore the extent to which the study of the history of the emotions can in fact be emotional, not only in the object of its research but also in the methodologies that it deploys. Topics for discussion might include how methods from cultural anthropology; formalist criticism; philosophies of mind, body, or aesthetics; phenomenology; archaeology; or audience research might be put into conversation with more traditional approaches in historical emotion studies. Papers might consider how the ‘affective turn’ in critical theory offers new ways of moving beyond language, or how a sharper focus on embodied experience and aesthetics might reveal new insights into emotion, sensation, and cognition over time. Whatever their approach, papers in this panel will help further a discussion about the place and power of artistic evidence in the development of the history of the emotions as a field.

Convenors: Erin Sullivan, Shakespeare Institute, University of Birmingham e.sullivan@bham.ac.uk
Marie Louise Herzfeld-Schild, University of Cologne m.herzfeld-schild@uni-koeln.de

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