Marx S Lost Aesthetic

An original and challenging study of Marxist aesthetic theory from an art-historical perspective.

The whole of Marx's project confronts the narrow concerns of political philosophy by embedding it in social philosophy and a certain understanding of the aesthetic. From those of aesthetic production to the "poetry of the future" (as Marx writes in the Eighteenth Brumaire), from the radical modernism of bourgeois development to the very idea of association (which defined one of the main lines of tradition in the history of aesthetics), steady references to Dante, Shakespeare and Goethe, and the idea that bourgeois politics is nothing but a theatrical stage: the aesthetic has a prominent place in the constellation of Marx's thought. This book offers an original and challenging study of both Marx in the aesthetic, and the aesthetic in Marx. It differs from previous discussions of Marxist aesthetic theory as it understands the works of Marx themselves as contributions to thinking the aesthetic. This is an engagement with Marx's aesthetic that takes into account Marx's broader sense of the aesthetic, as identified by Eagleton and Buck-Morss – as a question of sense perception and the body. It explores this through questions of style and substance in Marx and extends it into contemporary questions of how this legacy can be perceived or directed analytically in the present. By situating Marx in contemporary art debates this volume speaks directly to lively interest today in the function of the aesthetic in accounts of emancipatory politics and is essential reading for researchers and academics across the fields of political philosophy, art theory, and Marxist scholarship.

Marxism and Art is a collection of basic readings in Marxist criticism and aesthetics.

Originally published in 1984, this study deals with a number of influential figures in the European tradition of Marxist theories of aesthetics, ranging from Lukacs to Benjamin, through the Frankfurt School, to Brecht and the Althusserians. Pauline Johnson shows that, despite the great diversity in these theories about art, they all formulate a common problem, and she argues that an adequate response to this problem must be based on account of the practical foundations within the recipient's own experience for a changed consciousness.

Developing a concept briefly introduced in Counterrevolution and Revolt, Marcuse here addresses the shortcomings of Marxist aesthetic theory and explores a dialectical aesthetic in which art functions as the conscience of society. Marcuse argues that art is the only form or expression that can take up where religion and philosophy fail and contends that aesthetics offers the last refuge for two-dimensional criticism in a one-dimensional society.

Shortly after the middle of the eighteenth century a number of thinkers from the German-speaking lands began to create a paradigm drawn from their impressions of a distant historical reality, ancient Athens; added to it a new mode of thought, modern dialectics; and at times even paid homage to the ancient Greek deity Dionysos, to materialize their longing for an ideal. The influence of these forces came to permeate modern German consciousness, deifying the concept and activity of art, reviving the Platonic (and Sanskrit) vision of the cosmos as play and aesthetic creation, and projecting a way of life and labor that would honor not the commodity but the aesthetic product. With rigorous commitment to primary sources and an unflagging critical engagement with the ideas and concrete situations they raise, Josef Chytry provides a comprehensive and extensive study of this central motif in German thought from Winckelmann to Marcuse. Chytry takes "aesthetic state" to signify the concentrated modern intellectual movement to revitalize the radical Hellenic tradition of the polis as the site of a beautiful or good life. The movement begins with the classicism of Winckelmann, Wiemar aesthetic humanism (Wieland, Herder, Goethe), and Schiller's formal theory of the aesthetic state and continues through the idealism of the Swabian dialecticians Holderlin, Hegel, and Schelling and the realism of Marx, Wagner, and Nietzsche. It culminates in the postrealism of Heiddegger, Marcuse, and the aesthetic modernist artist Walter Spies, who initiated a dialogue with the non-Western "theatre state" of the isle of Bali. Josef Chytry concludes that the future speculation on the ideal of an aesthetic state must come to terms with the postrealist themes of ontological anarchy, aesthetic ethos, and theatre state. In a bold effort to stimulate such speculation, Chytry indicates how proponents of the aesthetic state might join forces with Rawlsian political theory to promote further the organon of persuasion that, in his view, serves as the common fount for the ancient, dialectical, and contractarian quests for the polis. This title is part of UC Press's Voices Revived program, which commemorates University of California Press's mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1989.