The Transcendental Sublime In Contemporary Art

Essay from the year 2013 in the subject Art - Miscellaneous, grade: A, , course: BA (Hons) Fine Arts, language: English, abstract: In Robert Rosenblum’s book "Modern Painting and the Northern Romantic Tradition: Friedrich to Rothko", Rosenblum traces a continuing tradition in art from the 18th century to the 1960s, which centres upon the term ‘sublime’. In the past many artists (amongst them Caspar David Friedrich, Turner, Wassily Kandinsky, Mark Rothko, Barnett Newman) and theorists (amongst them Edmund Burke, Immanuel Kant, Jean-Francois Lyotard) have explored the transcendental nature of the sublime in art. Today we live in an age that prides itself on the loss of illusion. Ideas of transcendence in art are often seen as sentimental and viewed with skepticism. The word sublime seems to be stripped down to “the shock of the new” (often centered on horror). This essay explores how the transcendental sublime is situated in contemporary art. The ‘transcendental sublime’ will here refer to how looking at a work of art can enable one to be transported, going beyond the given limits to a place of accessing one’s spiritual side. Art that has used shock and terror to achieve a sense of the sublime will be excluded from this discussion.

The continuing relevance and constant reinvention of the sublime--the transcendent, the awe-inspiring, the unpresentable--in art and culture since 1945.

Scholars have debated the term 'sublime' in the field of aesthetics for centuries. Many more artists, writers, poets and musicians have sought to evoke or respond to it. But what is the sublime? Is it a thing, a feeling, an event or a state of mind? The word, of Latin origin, means something that is 'set or raised aloft, high up'. The sublime is further defined as having the quality of such greatness, magnitude or intensity, whether physical, metaphysical, moral, aesthetic or spiritual, that our ability to perceive or comprehend it is temporarily overwhelmed. The best-known theory published in Britain is Edmund Burke's A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful (1757). Burke's definition of the sublime focuses on such terms as darkness, obscurity, privation, vastness, magnificence, loudness and suddenness, and that our reaction is defined by a kind of pleasurable terror. During the eighteenth and nineteenth centuries, the sublime was associated in particular with the immensity or turbulence of Nature and human responses to it. Consequently, in Western art, 'sublime' landscapes and seascapes, especially those from the Romantic period, often represent towering mountain ranges, deep chasms, violent storms and seas, volcanic eruptions or avalanches which, if actually experienced, would be life threatening. Other themes relate to the epic and the supernatural as described in drama, poetry and fiction, for example, by Homer, Dante, Milton, Shakespeare, as well as more contemporary authors, such as Byron and Mary Shelley. Arguably the greatest source of the sublime for European art is the Bible, which begins with the creation of the world and ends with apocalypse and the Last Judgement. This display has been devised by curator Christine Riding.

In The Sublime in Modern Philosophy: Aesthetics, Ethics, and Nature, Emily Brady takes a fresh look at the sublime and shows why it endures as a meaningful concept in contemporary philosophy. In a reassessment of historical approaches, the first part of the book identifies the scope and value of the sublime in eighteenth-century philosophy (with a focus on Kant), nineteenth-century philosophy and Romanticism, and early wilderness aesthetics. The second part examines the sublime's contemporary significance through its relationship to the arts; its position with respect to other aesthetic categories involving mixed or negative emotions, such as tragedy; and its place in environmental aesthetics and ethics. Far from being an outmoded concept, Brady argues that the sublime is a distinctive aesthetic category which reveals an important, if sometimes challenging, aesthetic-moral relationship with the natural world.

Provides new perspectives on women's print media in interwar Britain

In the course of its long and tumultuous history the sublime has alternated between spatial and temporal definitions, from its conceptualization in terms of the grandeur and infinity of Nature (spatial), to its postmodern redefinition as an "event" (temporal), from its conceptualization in terms of our failure to "cognitively map" the decentered global network of capital or the rhizomatic structure of the postmetropolis (spatial), to its neurophenomenological redefinition in terms of the new temporality of presence produced by network/real time (temporal). This volume explores the place of the sublime in contemporary culture and the aesthetic, cultural, and political values coded in it. It offers a map of the contemporary sublime in terms of the limits—cinematic, cognitive, neurophysiological, technological, or environmental—of representation.

This book, through essays by nine leading scholars with diverse academic backgrounds, explores the sublime's relationship to art and science.