"The Work of Art in the Age of Mechanical Reproduction" (1935), by Walter Benjamin, is an essay of cultural criticism which proposes and explains that mechanical reproduction devalues the aura (uniqueness) of a work of art, [1] and that in the age of mechanical reproduction and the absence of traditional and ritualistic value, the production of art would be inherently based upon the praxis of politics. Written during the Nazi régime (1933–1945) in Germany, in the essay Benjamin presents a theory of art that is "useful for the formulation of revolutionary demands in the politics of art" in a society of mass culture. [2]
The subject and themes of Benjamin's essay: the aura of a work of art; the artistic authenticity of the artefact; the cultural authority of the work of art; and the aestheticization of politics for the production of art, became resources for research in the fields of art history and architectural theory, cultural studies, and media theory. [3]
The original essay, "The Work of Art in the Age of its Technological Reproducibility", was published in three editions: (i) the German edition, "Das Kunstwerk im Zeitalter seiner technischen Reproduzierbarkeit", in 1935; (ii) the French edition, "L'œuvre d'art à l'époque de sa reproduction mécanisée", in 1936; and (iii) the German revised edition in 1939, from which derive the contemporary English translations of the essay titled "The Work of Art in the Age of Mechanical Reproduction". [4]
Benjamin presents the thematic bases for a theory of art by quoting the essay "The Conquest of Ubiquity" (1928), by Paul Valéry, to establish how works of art created and developed in past eras are different from contemporary works of art; that the understanding and treatment of art and of artistic technique must progressively develop in order to understand a work of art in the context of the modern time.
Our fine arts were developed, their types and uses were established, in times very different from the present, by men whose power of action upon things was insignificant in comparison with ours. But the amazing growth of our techniques, the adaptability and precision they have attained, the ideas and habits they are creating, make it a certainty that profound changes are impending in the ancient craft of the Beautiful. In all the arts there is a physical component which can no longer be considered or treated as it used to be, which cannot remain unaffected by our modern knowledge and power. For the last twenty years neither matter nor space nor time has been what it was from time immemorial. We must expect great innovations to transform the entire technique of the arts, thereby affecting artistic invention itself and perhaps even bringing about an amazing change in our very notion of art. [5]
In the preface to the essay, Benjamin presents Marxist analyses of the organisation of a capitalist society and of the place of the arts in a capitalist society, both in the public sphere and in the private sphere; and explains the socio-economic conditions of society to extrapolate future developments of capitalism that will result in the economic exploitation of the proletariat, and so will produce the socio-economic conditions that would abolish capitalism. By reviewing the historical and technological developments of the mechanical means for reproducing a work of art, Benjamin establishes that artistic reproduction is not a modern human activity, such as the industrial arts of the foundry and the stamp mill in Ancient Greece (12th–9th c. BC), and the modern arts of woodcut relief-printing and engraving, etching, lithography, and photography, which are industrial techniques of mass production that permit greater accuracy in the mechanical reproduction of a work of art than would an artist manually reproducing an artefact created by a master artist. [6]
The aura of a work of art derives from authenticity (uniqueness) and locale (physical and cultural); Benjamin explains that "even the most perfect reproduction of a work of art is lacking in one element: Its presence in time and space, its unique existence at the place where it happens to be" located. That the "sphere of [artistic] authenticity is outside the technical [sphere]" of mechanised reproduction. [7] Therefore, in being unique, the original work of art is an objet d'art independent of the mechanically accurate reproduction; yet, by changing the cultural context of where the artwork is located, the existence of the mechanical copy (an art-product) diminishes the aesthetic value of the original work of art. In that way, the aura– the unique aesthetic authority of a work of art – is absent from the mechanically produced copy. [8]
Some of Benjamin’s argument are questionable. For example his comment “that which withers in the age of mechanical reproduction is the aura of the work of art”. This statement is open to the following critique, that books are made by mechanical reproduction, yet images, and literature retain their aura as much as any individual and unique work of art. The power of art does not reside in the uniqueness of the physical object, but in the statement made by the artist through the work. Reproducing that statement does not weaken it but strengthens its impact with each additional person such a reproduction reaches. Munch's “The Scream”, for example, is known mostly from reproduction yet its aura, its power to impress, does not come from the uniqueness of a painting or drawing, but the uniqueness of the work’s content, which retains its effect no matter how often reproduced [9] .
Regarding the social functions of an artefact, Benjamin said that "Works of art are received and valued on different planes. Two polar types stand out; with one, the accent is on the cult value; with the other, on the exhibition value of the work. Artistic production begins with ceremonial objects destined to serve in a cult. One may assume that what mattered was their existence, not their being on view." [10] The cult value of religious art is in the fact that "certain statues of gods are accessible only to the priest in the cella ; certain madonnas remain covered nearly all year round; certain sculptures on medieval cathedrals are invisible to the spectator on ground level." [10] In practice, the diminished cult value of a religious artefact (an icon no longer venerated) increases the exhibition value of the artefact as art created for the spectators' appreciation, because "it is easier to exhibit a portrait bust, that can be sent here and there [to museums], than to exhibit the statue of a divinity that has its fixed place in the interior of a temple." [10]
The mechanical reproduction of a work of art voids its cult value, because removal from a fixed, private space (a temple) and placement in a mobile, public space (a museum) allows exhibiting the work of art to many spectators. [11] Further explaining the transition from cult value to exhibition value, Benjamin said that in "the photographic image, exhibition value, for the first time, shows its superiority to cult value." [10] In emphasising exhibition value, "the work of art becomes a creation with entirely new functions," which "later may be recognized as incidental" to the original purpose for which the artist created the objet d'art. [10]
As a medium of artistic production, the cinema (moving pictures) does not create cult value for the motion picture, itself, because "the audience's identification with the actor is really an identification with the camera. Consequently, the audience takes the position of the camera; [the audience's] approach is that of testing. This is not the approach to which cult values may be exposed." Therefore, "the film makes the cult value recede into the background, not only by putting the public in the position of the critic, but also by the fact that, at the movies, this [critical] position requires no attention." [12]
The social value of a work of art changes as a society change their value systems; thus the changes in artistic styles and in the cultural tastes of the public follow "the manner in which human sense-perception is organized [and] the [artistic] medium in which it is accomplished [are] determined not only by Nature, but by historical circumstances, as well." [7]
Despite the negative effects (social, economic, cultural) of mass-produced art-products upon the aura of the original work of art, Benjamin said that "the uniqueness of a work of art is inseparable from its being embedded in the fabric of tradition", which separates the original work of art from the reproduction. [7] Moreover, Benjamin noted that the ritualization of the mechanical reproduction of art also emancipated "the work of art from its parasitical dependence on ritual", [7] thereby increasing the social value of exhibiting works of art; a social and cultural practice that has progressed from the private sphere of life (the owner's enjoyment of the aesthetics of the artefacts, usually high art) to the public sphere of life, wherein the public enjoy the same aesthetics in a gallery displaying works of art.
In the late-twentieth-century television program Ways of Seeing (1972), John Berger proceeded from and developed the themes of Benjamin's essay to explain the contemporary representations of social class and racial caste inherent to the politics and production of art. That in transforming a work of art into a commodity, the modern means of artistic production and of artistic reproduction have destroyed the aesthetic, cultural, and political authority of art: "For the first time ever, images of art have become ephemeral, ubiquitous, insubstantial, available, valueless, free," because they are commercial products that lack the aura of authenticity of the original objet d'art . [13]
A paralipomena of Benjamin's "Work of Art..." called a "A Short History of Photography", read together with the main-essay, provide a theoretical basis for Susan Sontag's well-known monograph, On Photography . [14] [15] [16] [17]
Ideas initially presented in this article also inform Marshall McLuhan's famous slogan or conception that "the medium is the message". [18]
An image is a visual representation. An image can be two-dimensional, such as a drawing, painting, or photograph, or three-dimensional, such as a carving or sculpture. Images may be displayed through other media, including a projection on a surface, activation of electronic signals, or digital displays; they can also be reproduced through mechanical means, such as photography, printmaking, or photocopying. Images can also be animated through digital or physical processes.
In the arts and literature, the term avant-garde identifies an experimental genre or work of art, and the artist who created it, which usually is aesthetically innovative, whilst initially being ideologically unacceptable to the artistic establishment of the time. The military metaphor of an advance guard identifies the artists and writers whose innovations in style, form, and subject-matter challenge the artistic and aesthetic validity of the established forms of art and the literary traditions of their time; thus, the artists who created the anti-novel and Surrealism were ahead of their times.
Walter Bendix Schönflies Benjamin was a German-Jewish philosopher, cultural critic, media theorist, and essayist. An eclectic thinker who combined elements of German idealism, Romanticism, Western Marxism, Jewish mysticism, and neo-Kantianism, Benjamin made influential contributions to aesthetic theory, literary criticism, and historical materialism. He was associated with the Frankfurt School and also maintained formative friendships with thinkers such as playwright Bertolt Brecht and Kabbalah scholar Gershom Scholem. He was related to German political theorist and philosopher Hannah Arendt through her first marriage to Benjamin's cousin Günther Anders, though the friendship between Arendt and Benjamin outlasted her marriage to Anders. Both Arendt and Anders were students of Martin Heidegger, whom Benjamin considered a nemesis.
Susan Lee Sontag was an American writer, critic, and public intellectual. She mostly wrote essays, but also published novels; she published her first major work, the essay "Notes on 'Camp' ", in 1964. Her best-known works include the critical works Against Interpretation (1966), On Photography (1977), Illness as Metaphor (1978) and Regarding the Pain of Others (2003), as well as the fictional works The Way We Live Now (1986), The Volcano Lover (1992), and In America (1999).
Art for art's sake—the usual English rendering of l'art pour l'art, a French slogan from the latter half of the 19th century—is a phrase that expresses the philosophy that 'true' art is utterly independent of all social values and utilitarian functions, be they didactic, moral, or political. Such works are sometimes described as autotelic, a concept also applied to "inner-directed" or "self-motivated" persons.
A replica is an exact copy or remake of an object, made out of the same raw materials, whether a molecule, a work of art, or a commercial product. The term is also used for copies that closely resemble the original, without claiming to be identical. Copies or reproductions of documents, books, manuscripts, maps or art prints are called facsimiles.
This is an alphabetical index of articles about aesthetics.
A work of art, artwork, art piece, piece of art or art object is an artistic creation of aesthetic value. Except for "work of art", which may be used of any work regarded as art in its widest sense, including works from literature and music, these terms apply principally to tangible, physical forms of visual art:
The aestheticization of politics was an idea first coined by critical theorist Walter Benjamin as being a key ingredient to fascist regimes. Benjamin said that fascism tends towards an aestheticization of politics, in the sense of a spectacle in which it allows the masses to express themselves without seeing their rights recognized, and without affecting the relations of ownership which the proletarian masses aim to eliminate. Benjamin said:
Fascism attempts to organize the newly proletarianized masses without affecting the property structure which the masses strive to eliminate. Fascism sees its salvation in giving these masses not their right, but instead a chance to express themselves. The masses have a right to change property relations; Fascism seeks to give them an expression while preserving property. The logical result of Fascism is the introduction of aesthetics into political life. [...] Mankind, which in Homer’s time was a spectacle for the Olympian gods, has become one for itself. [...] Communism responds by politicizing art.
Technoculture is a neologism that is not in standard dictionaries but that has some popularity in academia, popularized by editors Constance Penley and Andrew Ross in a book of essays bearing that title. It refers to the interactions between, and politics of, technology and culture.
The Aesthetic Dimension: Toward a Critique of Marxist Aesthetics is a 1977 book on aesthetics by the philosopher Herbert Marcuse, in which the author provides an account of modern art's political implications and relationship with society at large.
Zone de Sensibilité Picturale Immatérielle is an artist's book and performance by the French artist Yves Klein. The work involved the sale of documentation of ownership of empty space, taking the form of a receipt, in exchange for gold; if the buyer wished, the piece could then be completed in an elaborate ritual in which the buyer would burn the receipt, and Klein would throw half of the gold into the Seine. The ritual would be performed in the presence of an art critic or distinguished dealer, an art museum director and at least two witnesses.
StreetArt: The Punk Poster in San Francisco 1977–1981 by Peter Belsito, Bob Davis and Marian Kester, and published by Last Gasp, was the first published effort to attempt to document the punk rock poster in the U.S.
The Institute of Cultural Inquiry (ICI) is a non-profit organization located in Los Angeles, California. Its mission is "to educate the public about the visual methods used in society to describe and discuss cultural phenomena." The ICI has sponsored art research, art creation in multiple media, projects, symposia, and publications related to its major areas of interest, which include the AIDS pandemic, obsolete technologies, and marginal cultural figures.
Authenticity in art is manifested in the different ways that a work of art, or an artistic performance, can be considered authentic. The initial distinction is between nominal authenticity and expressive authenticity. In the first sense, nominal authenticity is the correct identification of the author of a work of art; of how closely an actor or an actress interprets a role in a stageplay as written by the playwright; of how well a musician's performance of an artistic composition corresponds to the composer's intention; and how closely an objet d’art conforms to the artistic traditions of its genre. In the second sense, expressive authenticity is how much the work of art possesses inherent authority of and about its subject, and how much of the artist's intent is in the work of art.
The Hobby Horse was a quarterly Victorian periodical in England published by the Century Guild of Artists. The magazine ran from 1884 to 1894 and spanned a total of seven volumes and 28 issues. It featured various articles not only on arts and design but other subjects including literature and social issues as well. It also featured artwork such as sketches, plates, photographs, engravings, wood cuts, lithographs and reproduced paintings.
Work of Art, or variations, may refer to:
Abigail Solomon-Godeau is an American art critic, exhibition curator, art historian, and Professor Emerita in art history, University of California, Santa Barbara.
Camp: Notes on Fashion was the 2019 high fashion art exhibition of the Anna Wintour Costume Center, a wing of the Metropolitan Museum of Art in New York that houses the collection of the Costume Institute.
One Way Street is an anthology of brief meditations by Walter Benjamin collected and published as a book in 1928. The reflections composing its cycle were mostly written coterminously with the drafting phase of his doctoral thesis The Origin of German Tragic Drama, during his personally transformative though ultimately failed romance with Asja Lācis. Many of the pieces that were published individually prior to their appearance as a collection first ran as feuilleton in newspapers—a critical, artistic, sometimes purely humorous or bizarre space-filling feature of newspaper formats in Europe at the time.