“I always suspect the poet or artist who loves humanity. It is immature and an oversimplification of a difficulty. For it is easy to love humanity—the trouble comes when we attempt to love our neighbor. Our neighbor is not a vague abstraction but the individual with whom we come in contact in our daily lives.” (c. 1931)
“My philosophy may be summed up thus:
“First, to receive from God gratefully everything possible that I can get.
“Second, to give back to God through my neighbor everything which I can give.
“To give gifts to my neighbor I must use art, because a gift must be made—
hence I must be an artist.
“The world of doing, the wage, is outside my world of beggars and gifts,
because I believe that God gives me my energy. I cannot earn it.
I can only be grateful as a beggar and share as a beggar would.”
“Religion today is often nothing more than a concept.
“Hence the seeming dichotomy between religion and beauty.
“For the artist has an instinct for material absolutes: he has a passion for the permanence of matter which the philosopher, in his specialization, seems to ignore. Hence, a Roman Paganism seems necessary to balance the Greco-Jewish religion which tends either to Gnosticism, or concepts, or both, avoiding the Incarnation and death of a God-man.” (1952)
“To recapitulate: There are three arts of Being (Fine Arts of Vision, permanent symbols of eternity)
There are four Fine Arts of Expression (symbols of time-eternity)
Among the seven fine arts enumerated by Carl Schmitt, Painting, Architecture and Sculpture form a natural triad. Unlike the other fine arts (Music, Literature, Dance, and Drama (acting)), these three exist as permanent, visible realities. Often called the “plastic arts,” they are “performed usually but once in some permanent material with the object of ensuring the life of the performance beyond that of the life-span of one man.”
The other four arts, by contrast, are not embodied in permanent material form and cannot be experienced all at once; rather, “time is the basic medium.” Schmitt named the respective groups “statuary” and “kinetic,” “visual-tactile” and “audio-visual,” or “permanent arts” and “time arts.”
Delving more deeply, Schmitt saw the three permanent arts as arts of “being” as opposed to “expression.” By this he did not mean that Painting, Architecture, and Sculpture were not “expressive” in the sense of conveying some meaning to the viewer, but that this meaning was precisely bound up with being.
As Schmitt himself wrote: “The common person in looking for vision or appearance or likeness in a picture rather than expression, is in the main right. For the ‘visio-tactile’ (painting, sculpture, architecture) are primarily arts of vision and incidentally of expression, whereas the ‘audio-visual arts’ (music. literature, dance, acting) are primarily arts of expression.” He goes on to explain that in the four expressive arts “vision is a goal,” whereas with the arts of being, vision is “the atmosphere of their being.”
By the “being” of these arts, Schmitt is referring to their existence as permanent forms. It is precisely their permanence that expresses—Schmitt would say “symbolizes”—in a fundamental way, “eternity.” The four “time arts” for their part, symbolize what he calls “time-eternity,” or eternal values as they are experienced in time.
Schmitt referred to this contrast between the two kinds of arts the “paradox of the symbol”—“the permanent aesthetic reality within the symbol.” As Schmitt explains: “All great philosophy, all poetry, all great music is paradoxical because Reality is dynamic. When expressed in space-time (that is, in tone and word)”—in the time arts—“the paradox is only in process of being resolved. In the plastic arts, on the other hand, there is no paradox in a major work of those fine arts because these arts (Painting, Sculpture, Architecture) reside completely in material Being—that is, in that faculty of the artist in which the paradox has been resolved.”
It is this “faculty of the artist” which grasps the “vision”—the end or object of the fine arts. We will explore this vision as expressed in each of the fine arts in future posts.
Originally posted October 1, 2013 as Thinking in Threes: Painting, Architecture, Sculpture.
“To come as near despair as possible without losing hope—that is the aim of a Christian.
“To come as near madness as possible without losing sanity—(that is, to be as fanatical as possible without losing idiocy) is the aim of an artist.” (1932)