Post on 10-May-2023
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Throughout the last century, the subject of painting has crossed over from that
concerned with the question of beauty and aesthetic pleasure to the
exploration of the higher self and the expansion of consciousness up until and
through the era known as American abstract painting. This evolution of
painting and its subject is probably the most helpful use of art to our human
selves to have ever occurred, and holds the key to the pathway of the
finite/infinite.
To look at a Newman painting is to stand at the doorway of expansion of the
mind, body and soul. There is an entire lack of physical manifestation of
illusionary process and instead there lies a plane of pure potential. It is there
we may find the sublime. It is in this way that art can and must continue to
function- particularly into a post-modern age of technological, social and
environmental advancement that seem to progress in such a way only to
undermine the human as physical manifestation of pure potential in itself. It is
my opinion that is where the salvation of the human being lies.
It is through Newmans abstract art that I shall be exploring the idea of the
traditional concept of Kants sublime and will further this analysis myself, with
my own concepts about how this can and must continue to function through
art as a way to expand humankinds consciousness in a radically shifting
epoch that we are now entering.
Kants sublime remains distinctly in line with what I call The Dark
Enlightenment Thinkers (not to be confused with Nick Lands Dark
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Enlightenment although he does fall into the line of this forsaken bunch),
consisting of heavily influenced Enlightenment thinkers such as Nietzsche and
Freud. That is, the kind of logic and reasoning produced when human reason
overcomes and eclipses the spiritual. We witness fear in Kants sublime, and
an egoic over-coming of nature that provokes the Sublime within us, as a
relation to the other/outside- that being the unknown or uncontrollable from
the egos point of view, and the basis of what Freud would call internalised
violence. It is this fear that is problematic in connotation with the sublime.
Kant and the Sublime
For Kant, the sublime is indistinct from the self. It is neither a subject or object
but a relation. More than this, which is where the idea of the sublime needs to
be re-calibrated, is the underlying factor that man has become separated from
nature in such a way he has become fearfully excited by it. It is not hard to
see how colonial Britain operated in a Kantian sublimic fashion, with all that it
encountered in the rest of the yet-to-be-conquered world. There is fear, yet
once this fear is realised to be void of danger, comes the sublimation- not in
the other itself, but in the uplifting and inflating of the egoic self, that entails
the conquering of the other:
“But, provided our own position is secure, their aspect is all the more
attractive for its fearfulness; and we readily call these objects sublime,
because they raise the forces of the soul above the height of vulgar
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commonplace, and discover within us a power of resistance of quite another
kind, which gives us courage to be able to measure ourselves against the
omnipotence of nature.”1
Kantian sublime is not so much about the sublimity of the world but the
sublimity of the self. Lyotard also knows this to be true and as a result of
which is why he encourages us to look beyond that sub-concious activity:
“What critical thought does, in short, is to look for the apriori conditions of the
possibility for judging the true, the just or the beautiful in the realms of
knowledge, of morality and in the territory of the aesthetic.”2
Indeed, the Kantian sublime is inextricably linked to Freud and concepts of
psychoanalysis.
With the Enlightenment thinking came only reason; the death of God and the
alienation of the human being from the world. Naturally, as reason became
the only truth, the sublime was only taken seriously through the rational, the
reasonable and the sensible. This rise of reason and rationale greatly
influenced the world of Art (when we see the the rise of the impressionists and
early modernist painting takes off). However, art is the most rapid method of
exploration and what takes 300 years in writing and conceptualising takes 100
in art! Finally the American abstract movement of painting meets the
1 Kant, I. (1964) The Critique of Judgement. Oxford: Clarendon Press. P111. 2 Lyotard, J.F. (1991) Lessons On The Analytic of The Sublime. Stanford: Stanford University Press. P56.
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culmination of Kantian sublime where the question of both mediums becomes
post-modern to us in our present point of history.
It is here at this point where academia finally meets the missing piece of
Enlightenment thinking: the spiritual and the transcendental. With Newman
comes the return of debate around aesthetic judgement and Kantian sublime.
Writings on Enlightenment thinking, science and reason as well as the arts
meet on the same plane at this time in history. In this essay I ask the
questions that combine science, reason, art and spirituality. Art is the
expression of a language that the sublime reaches through and reason fails to
apprehend.
We are not just pure subjects of knowing endowed with awareness, we are
pure subjects of awareness endowed with knowing3. For this to be witnessed,
naturally the knowing must come before AND after the awareness to be self-
realized. There must be a falling asleep, before one can wake, yet one can
only wake retrospectively to know one was asleep.
It is precisely this moment we are now entering where the (Dark)
Enlightenment successfully murdered God and yet has not hailed a
Revolutionary replacement. Instead it is time to re-calibrate what it is to be
human with what it is to not know, and perhaps commit the death of the ego.
We cannot overcome the void with reason and it is not the celebration of an
archaic deity with ability to reason greater than ours (mathematics is infinite 3 Deleuze, G. (1984) Kants Critical Philosophy: The Doctrine Of The Faculties. London: The Athlone Press. P6.
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after all, so surely if the infinite cannot address the void, an omnipotent deity
surely stumbles upon the same blocks?) that held the answer. It is instead
time for the elevation of human consciousness to acknowledge its true
potential as that which IS the void, and to find comfort in this. It is in my
opinion through art we may find this safety and comfort once the reactionary
ego has been quietened! It is in the death of all that can be killed that is
where we may find the nature of what survives.
Kant: The Beautiful and the Sublime
The beautiful as distinct from the sublime.
The beautiful for Kant is that which is tied up in form and in shape. It is a self-
possessing entity, an object in the world. This is very distinct from the Kantian
sublime, which is neither composed of form or shape but instead resides in
the limitless. Therefore, the encountering of the beautiful should not be
confused with the encountering of the sublime as these are two very different
things. It is most definitely the sublime I am highlighting in this essay and this
is what I shall explain in further depth:
The Aesthetic Sublime, comprehension
Sometimes, we may feel awe in the size of something we encounter through
intuitively addressing (for example) its size. We see a vast building and can
grasp its vastness through intuitive abundance. This is the aesthetic sublime.
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It is the instant comprehension of the immensity without a cognitive process of
measurement. A mountain is immense to us- regardless of having to
measure it; indeed our thoughts are not yet abstract enough on a waking
consciousness level to comprehend the outside world in mathematical units.
The Mathematical Sublime, apprehension
The Mathematical sublime is tied up with cognitive reasoning. It is the
apprehension of the scale and measure of that which is deemed sublime.
Naturally, as the mathematical in the sublime involves numeric integers, this
appeals to the humans unique ability to reason. It is the manmade
overcoming the fallible comprehension of intuitive reasoning. Our intuition is
only capable, for Kant, of grasping the event of the intuition. However, to
measure on a numerical scale is to invoke the infinite law of mathematics and
apply it to the physical finite. Thus yet there is no limit to mathematics, and
therefore the physical remains still tamed by this “reasoning” of man through
the tool of measurement or mathematics. It is this overcoming of the other
that Kant claims the sublime can be found. It is not in the beautiful objects
(mass, form and shape), rather, it is in the cognitive functioning of human
reason over-coming the incomprehensible. In simplest terms, we could
perhaps refer to it as an ego trip, the human reasoning over-riding the human
intuitive process. As Schopenhauer explains:
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“He may comprehend only their Idea that is foreign to all relation, gladly linger
over its contemplation, and consequently be elevated precisely in this way
above himself, his person, his willing, and all willing"4
Reason over Intuition
It is quite clear form this stance how then, since the Enlightenment, the
human faculty of reasoning has taken precedence over the viewed lesser
faculty of intuition. The reasoning aspect itself has lead to this conclusion:
reasoning has reasoned that reason is the only reasoning! It is this very point I
shall go on to contend in the latter part of this essay. First a little more on the
clarification of the Kantian sublime and its implications on the human psyche
should we take the concepts of Kantian sublime on-board.
Freud
“We must die as egos and be born again in the swarm,
not separate and self-hypnotized,
but individual and related.”5
-Henry Miller, Sexus
4 Schopenhauer, A. (1969) The World As Will And Representation. USA: Dover Publications. P201. 5 Miller, H. as quoted in Guattari, F. and Deleuze, G. Anti-Oedipus: Capitalism and Schizophrenia. New York, London: Penguin Classics, 2009. Pxvii.
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As I said above, most simply put we could ultimately see the mathematical
sublime as an “ego-trip” concerning the human psyche. Naturally it is most
appropriate to see what the Father of the Ego had to say about such matters.
Indeed, Freud wrote immensely on the topic of sublimation, and I would even
go so far as to say it was the basis of his lifes’ work. For Freud, sublimation
was a fundamentally occurring operation in a “civilised” society. It was the
transposing of a non-descript violence onto a site of deep consciousness- the
internalisation of that violence was imperative to the Oedipus complex. That
is this internalised violence, propelled by human reasoning overcoming the
intuitive being, develops a repressed society ultimately silently seething under
the surface leading to much psychosis and trauma.
It seems very ironic that man, through his up-lifting of reason, reasonably
assumes his own societal disarray. If it is indeed true that this very kind of
sublimation leads to societal disarray, it is highly ironic that reason should not
reason us out of it! This surely is a self-fulfilling prophecy of Oedipus? Would
it not be through the re-integration of intuition as equal to reason that society
would “progress?’’
If we take a look at modern day research into quantum field theory (more
specifically unified field theory), it is through the unification of the brains
networks that heightened states and unified states of brain activity can lead to
a less violent society through access to a unified field of consciousness. (see
diagram below)
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The egoic, self-aware form of consciousness is the immediate contact with
“reality”. When, through the elevation of consciousness (most easily through
art, music, meditation), the deeper levels of consciousness are accessed, and
re-calibrated with the surface level of egoic self, the egoic self is lessened and
deep levels (more abstract thought processes) are drawn upon. It is like a
synchronizing of the unified field with the immanent, reality of the world; an
over-riding of what would seem the irrational (to more abstracted thought)
rational, egoic self-preserving “self”.
Numerous studies already relating the effect of the deeper levels of
consciousness (of which Freud did begin to see through waking, dreaming
and semi-conciousness states) on societal influence correlate relation directly
6 Image taken from Hagelin, J. (2015) International Center For Invincible Defense. Accessible at http://www.invincibledefense.org/applications.html
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between un-interrupted egoic self to heightened violence and those who
practice deeper levels of consciousness to a more peaceful (abstracted
thought processing) society.
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Simply put, immediate rational reason lies in a very shallow form of
consciousness, very close in proximity to the ego, the small voice in your
head. This is where Kantian sublime resides (see diagram below).
7 Johnson, D.O. and Alexander, C. and Davies, J. and Chandler, H. and Larimore, W. (1988) International Peace Project In The Middle East: The Effects of Maharishi Technology In The Unified Field. Journal of Conflict Resolution December 1988 vol. 32 no. 4 776-812.
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Yet according to quantum field theory, the level of the unified field of
consciousness is where regular access results in a less violent society, this is
where the deepest forms of consciousness originate from. It is where that
feeling of intuition runs counter to reason: the typical heart over head
dilemma. Whether a subject possesses religious or spiritual beliefs is
completely irrelevant, the access to a deeper level of consciousness leads to
heightened awareness and unification of brain networking, even more so than
deep REM sleep.
8 Diagram taken from Onishi, T. (2008) Philosophy, Psychology and Practice of Ki in Open i. Taken from http://openi.nlm.nih.gov/detailedresult.php?img=2686635_nen005f1&req=4. Last accessed 18th March, 2015.
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The discussion of the egoic self being more of a hindrance than a help is not a
new discussion. Horkheimer also comments on the society that develops
through continual sublimation in society and how this is particular so in the
seemingly enlightened west:
“The inner voice took the place of the master in issuing commands. The
history of Western civilization could be written in terms of the growth of the
ego as the underling sublimates, that is internalizes, the commands of his
master who has preceded him in self-discipline”9.
Horkheimer hints here at the development of the ego through the re-
enforcement of reason, and therefore the re-occuring acts of internalised
violence on the deeper levels of consciousness. Simplifying greatly, the
continued self-enforcing rule of reason over intuition develops a repressed
(violent) society. It is clear to see here how Kantian mathematical sublime –
the elevation of egoic subject when that which is incomprensible becomes
apprehendable (through reason) enforces growth of the egoic self. That being
said, if the intuitive- that according to Kant being the impossibility of the
human to comprehend the world, is employed at a more equal stance, would
this not effect the internalisation of violence within the self, and therefore
society?
Notably, Jungian psychology picks up where Freud left off. History is rather
self-explantory here in the fact that the inventor and inflator of the ego could
9 Max Horkheimer (1947). The Eclipse of Reason. New York: Oxford University Press. P106
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not accept the ego was not everything. If one should ever read, The Red
Book, Liber Primus, it is easy to see how to accept Jung went beyond reason
means a revolutionising of everything reason has made known. Certainly,
Jung has become notorious in this period of his life for being a “madman”, yet
he continued a successful career as a psychologist during this period. It is
important to note Jung himself claimed this was his greatest ever work, and
fully accepted its alternative positing to classical academia. It was this that he
knew was a barrier to the further development of humankind.
“Scholarliness belongs to the spirit of this time, but this spirit in no way grasps
the dream, since the soul is everywhere that scholarly knowledge is not.”10
“My speech is imperfect. Not because I want to shine with words, but out of
the impossibility of finding those words, I speak in images. With nothing else
can I express the words from the depths.” 11
This is where I place my importance on the limitation of reason and the
imperativeness of the intuitive and the inaccessible in Art to work to not re-
instate, but instigate values of intuition and aesthetic sublime, in tandem
rather than in contention with reason. This is surely evident in the work of
American abstract artist Barnett Newman who stated,
10 Jung, C. (2012) Liber Novus:The Red Book. London: W.W. Norton & Company. P133. 11 Jung, C. (2012) Liber Novus:The Red Book. London: W.W. Norton & Company. P230
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“Pottery is the product of civilization. The artistic act is man's personal
birthright.”12 Newman
Newman
The sublime is now.
Art from the void.
Artist as co-creator.
Barnett Newman, in my opinion, is somewhat overlooked in the sense that he
is grouped in with ‘all the other’ American abstract-expressionists. However, it
is in my opinion that Newmans work was precisely and particularly involved
with the gesturing towards there being more than artist as the link to the void,
to the artist being the void itself. This need not be contained by artist as
occupation or particular subject but more directed to human being AS artist,
as that of the void, as co-creator. Therefore the idea of every human being
born first an artist, then human being remains true as remembered from the
words of Picasso:
“Every child is an artist. The problem is how to remain an artist once he grows
up.”13
12 Newman, B. (1992) Barnett Newman, Selected Writings and Interviews. California: University of California Press. P159 13 Peter's Quotations: Ideas for Our Time. Laurence J. Peter. Bantam Books, New York NY, USA. 1977/1979. Page 25.
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Naturally, in Freudian psychoanalysis, it is the repression that occurs in
society that forfeits the free reign of production of subjectivity. It is that which
must be externalized becoming internalized through development of the ego
over the unconscious self. It is the power struggle that exists through the
external/internal conflicts of production and repression, according to societal
constructs and what it deems acceptable to produce. The work of art that can
enable the void to exert itself into existence to then be reflected back onto the
egoic self is the unification of ego and that which it represses. It acts as a site
of confrontation, aggravation, contemplation and ultimately conflict resolution.
As O’Sullivan explains also in connotation with the topic of Kant:
“…a transformation in how we think about art will necessarily alter the
topology of how we think ourselves and vice versa.”14
Thus, it must be understood that the work of art (in Newmans case) is not
equivalent to the plane of the unconscious but the body without organs that
lies before/after/during this. It is not the accepted Freudian linear levels, but
the all-that-is other and itself in and through this. It is the void itself and that
which IS truly sublime in a newfound sublimity where there exists beyond all
that is/will be/has been. It cannot be egoic, it cannot be humbling, it cannot
be harmony as it only is: it is the plane of pure consciousness that has no
awareness, transcending all else. It is Enlightenment.
Bibliography 14 See Deleuze’s book on Kant’s Critical Philosophy: The Doctrine of the Faculties (1984) (Trans. H. Tomlinson and B. Habberjam) (London: Athlone Press) from Art Encouters: Deleuze and Represenation by Simon O’sullivan page 16
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Hardt , Michael and Negri, Antonio. Declaration. New York. Distributed by
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Land, Nick and Mackay, Robin and Brassiere, Ray. Fanged Noumena:
Collected Writings 1987-2007. London: Urbanomic 2011.
Books With One Author:
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Dawkins, Richard. The God Delusion. London: Black Swan, 2006.
Deleuze, Gilles. Francis Bacon. London, New York: Continuum, 2005.
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Foucault, Michel. The Archaeology of Knowledge. London: Routledge
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Frayn, Michael. The Human Touch. London: Faber and Faber, 2006.
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Rodney Livingstone and Gregor Benton .London: Penguin, 1975.
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Lectures: