Behold the Hero: General Wolfe & the Arts in the Eighteenth Century, by Alan McNairnBehold the Hero: General Wolfe & the Arts in the Eighteenth Century, by Alan McNairn. Montreal, McGill-Queen’s University Press, 1997. xiii, 306 pp. $44.95.

1998 ◽  
Vol 33 (3) ◽  
pp. 497-498
Author(s):  
Sarah M. McKinnon
1997 ◽  
Vol 50 (2-3) ◽  
pp. 387-420 ◽  
Author(s):  
Mark Evan Bonds

The growing aesthetic prestige of instrumental music in the last decades of the eighteenth century was driven not so much by changes in the musical repertory as by the resurgence of idealism as an aesthetic principle applicable to all the arts. This new outlook, as articulated by such writers as Winckelmann, Moritz, Kant, Schiller, Herder, Fichte, and Schelling, posited the work of art as a reflection of an abstract ideal, rather than as a means by which a beholder could be moved. Through idealism, the work of art became a vehicle by which to sense the realm of the spiritual and the infinite, and the inherently abstract nature of instrumental music allowed this art to offer a particularly powerful glimpse of that realm. Idealism thus provided the essential framework for the revaluation of instrumental music in the writings of Wackenroder, Tieck, E. T. A. Hoffmann, and others around the turn of the century. While this new approach to instrumental music has certain points of similarity with the later concept of "absolute" music, it is significant that Eduard Hanslick expunged several key passages advocating idealist thought when he revised both the first and second editions of his treatise Vom Musikalisch-Schönen. The concept of "absolute" music, although real enough in the mid-nineteenth century, is fundamentally anachronistic when applied to the musical thought and works of the decades around 1800.


PMLA ◽  
1917 ◽  
Vol 32 (2) ◽  
pp. 163-200
Author(s):  
Lily B. Campbell

Stage history has generally been regarded by the student of the arts as a thing apart. It has been assumed that the stage has developed its own art, influenced only by the art of the stage in other lands or in other times. In general, this assumption seems to me unjustified. Rather, the stage should, I believe, be regarded as giving expression in its art to the dominant artistic theory of the time. It is only in its medium of expression that the art of the stage differs from the other arts; its fundamental artistic theory is that held in common with the other arts. Certainly, it seems to me, it is only in this fashion that one can account for the changes in the theory of dramatic presentation that came about within the compass of the eighteenth century. It is my purpose in this paper, therefore, to show the development of the theory of acting in England in the eighteenth century, and to show that in its development the theory of acting followed the general artistic theory of the day.


PMLA ◽  
1953 ◽  
Vol 68 (2) ◽  
pp. 13-23
Author(s):  
Margaret Mead

Among the variety of contributions which modern anthropological research might be able to offer to members of this Association, I plan to stress only one, that which anthropological studies of whole cultures can make to those whose task it is to cherish and cultivate the arts, and especially literature, in the contemporary world. Just because we, the anthropologists, specialize in primitive, usually quite small, societies and take as our focus communities of a few hundred people with an oral tradition which can be no more elaborate than the memories of those few, we are able to include within our study many aspects of human experience which the scholar dealing with a period or trend within a complex high civilization accepts on authority or takes for granted. Yet, to the extent that the scholar who works with the eighteenth century in England must so take for granted the economic arrangements of agriculture or the methods of child care in the nursery, he or she is cut off from watching the intimate interplay between the way a farm laborer is paid or a child rebuked and the images of sophisticated literature, within which these experiences of the poor or immature may be represented by a chain of transmuted images or an explicit counterpoint which cuts them off from the developed consciousness of the small literate elite who inherited and cultivated the literary tradition of the past. Short of time, and very often short of materials, historians have only recently thought it worth while to consider the “short and simple annals of the poor” or the life of children who were neither the subjects of later literary elaboration by a Samuel Butler or a Proust, nor had even the dubious claims of a Daisy Ashford.


Author(s):  
Murray Pittock

The growing circulation of visual art and its widening appearance in domestic collections and public display is an important moniker of the advance of consumerism, cosmopolitanism and innovation. What once had been (and for much of the eighteenth century still remained) an international aristocratic pastime suffused itself steadily into the houses and purchases of the professional well-to-do, bringing with it variety of origin, variety of subject, and whole new genres which could inflect the manner in which indoor and outdoor environments were represented and understood as they came under the control of society’s elites. Such new images could, in their turn, embed the centrality of questions of landscape, geographical conditions and human societies in the ideas of Enlightenment thinkers who moved in intellectual spheres much removed from the visual arts.


Author(s):  
Robert Wokler

Chief editor of the great eighteenth-century Encyclopédie (1751–72), Diderot set out a philosophy of the arts and sciences which took the progress of civilization to be a measure of mankind’s moral improvement. He did not regard that progress as having produced universal benefits, however, and perceived the Christian religion which had accompanied it as morally harmful to those who subscribed to it and even more dangerous to societies thus far untouched by it. Religious dogmas tended to pervert the organic development of human passions, and secular education which presumed that all minds were equally receptive to instruction threatened to thwart the natural evolution of human faculties in other ways. Like Rousseau, Diderot subscribed to a philosophy of education which encouraged curiosity rather than promoted truth. He stressed the need for the adaptability of moral rules to the physiological characteristics of the individuals to whom they applied, pointing to a connection between human cultures and biology in a manner that would influence fresh outlooks upon the sciences of man at the end of the Age of Enlightenment.


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