Trouvez votre prochain book favori
Devenez membre aujourd'hui et lisez gratuitement pendant 30 joursCommencez vos 30 jours gratuitsInformations sur le livre
Concerning the Spiritual in Art
Actions du livre
Commencer à lire- Éditeur:
- Dover Publications
- Sortie:
- Apr 20, 2012
- ISBN:
- 9780486132488
- Format:
- Livre
Description
A pioneering work in the movement to free art from its traditional bonds to material reality, this book is one of the most important documents in the history of modern art. Written by the famous nonobjective painter Wassily Kandinsky (1866–1944), it explains Kandinsky's own theory of painting and crystallizes the ideas that were influencing many other modern artists of the period. Along with his own groundbreaking paintings, this book had a tremendous impact on the development of modern art.
Kandinsky's ideas are presented in two parts. The first part, called "About General Aesthetic," issues a call for a spiritual revolution in painting that will let artists express their own inner lives in abstract, non-material terms. Just as musicians do not depend upon the material world for their music, so artists should not have to depend upon the material world for their art. In the second part, "About Painting," Kandinsky discusses the psychology of colors, the language of form and color, and the responsibilities of the artist. An Introduction by the translator, Michael T. H. Sadler, offers additional explanation of Kandinsky's art and theories, while a new Preface by Richard Stratton discusses Kandinsky's career as a whole and the impact of the book. Making the book even more valuable are nine woodcuts by Kandinsky himself that appear at the chapter headings.
This English translation of Über das Geistige in der Kunst was a significant contribution to the understanding of nonobjectivism in art. It continues to be a stimulating and necessary reading experience for every artist, art student, and art patron concerned with the direction of 20th-century painting.
Informations sur le livre
Concerning the Spiritual in Art
Description
A pioneering work in the movement to free art from its traditional bonds to material reality, this book is one of the most important documents in the history of modern art. Written by the famous nonobjective painter Wassily Kandinsky (1866–1944), it explains Kandinsky's own theory of painting and crystallizes the ideas that were influencing many other modern artists of the period. Along with his own groundbreaking paintings, this book had a tremendous impact on the development of modern art.
Kandinsky's ideas are presented in two parts. The first part, called "About General Aesthetic," issues a call for a spiritual revolution in painting that will let artists express their own inner lives in abstract, non-material terms. Just as musicians do not depend upon the material world for their music, so artists should not have to depend upon the material world for their art. In the second part, "About Painting," Kandinsky discusses the psychology of colors, the language of form and color, and the responsibilities of the artist. An Introduction by the translator, Michael T. H. Sadler, offers additional explanation of Kandinsky's art and theories, while a new Preface by Richard Stratton discusses Kandinsky's career as a whole and the impact of the book. Making the book even more valuable are nine woodcuts by Kandinsky himself that appear at the chapter headings.
This English translation of Über das Geistige in der Kunst was a significant contribution to the understanding of nonobjectivism in art. It continues to be a stimulating and necessary reading experience for every artist, art student, and art patron concerned with the direction of 20th-century painting.
- Éditeur:
- Dover Publications
- Sortie:
- Apr 20, 2012
- ISBN:
- 9780486132488
- Format:
- Livre
À propos de l'auteur
En rapport avec Concerning the Spiritual in Art
Aperçu du livre
Concerning the Spiritual in Art - Wassily Kandinsky
copyright
Copyright © 1977 by Dover Publications, Inc.
All rights reserved.
Bibliographical Note
This Dover edition, first published in 1977, is an unabridged republication of the English translation first published by Constable and Company Limited, London, in 1914 under the title The Art of Spiritual Harmony. A new Preface with further bibliographical information has been specially prepared for the present edition.
International Standard Book Number
9780486132488
Library of Congress Catalog Card Number: 76-23973
Manufactured in the United States by Courier Corporation
23411828
www.doverpublications.com
PREFACE TO THE DOVER EDITION
Wassily Kandinsky was born in Moscow on December 4, 1866, to a well-to-do, aristocratic family. His father was a successful tea merchant, and his wealth was to support Wassily during many years of study. Raised in the Russian Orthodox faith, Kandinsky maintained these beliefs throughout his entire life except during a short period in his youth. His was a normal childhood, distinguished chiefly by his academic success. Wassily’s early schooling was in Odessa in the Crimea, where his family moved in 1871. A frequent visitor to Moscow, he returned there in 1886 to study political economy and law at the university. In 1892 he graduated, and one year later was appointed lecturer in jurisprudence at Moscow University. All indications pointed toward a rewarding academic career when, in 1896, at the age of thirty, Kandinsky turned down a professorship at the University of Dorpat in Estonia and went instead to Munich to study painting.
This decision to pursue art full-time had evolved gradually. Kandinsky had always been fascinated by painting and music, and as a child played both the cello and piano. At thirteen or fourteen, he had saved up to buy his first box of oil paints. A sensitive and observant youth, his autobiography records strong reactions to the colors and natural scenes that surrounded him. Art and music, ranging from traditional Russian religious icons and Rembrandt oils to a performance of Wagner’s Lohengrin, left profound impressions on him as well. An 1895 Moscow exhibit exposed Kandinsky to the French Impressionists, and his feelings upon seeing Monet’s Haystack seemed to predict the destiny that awaited him: I had the impression that here painting itself comes into the foreground; I wondered if it would not be possible to go further in this direction.
The next year he moved to Germany and commenced his formal training as an artist.
Munich nearing the turn of the century was particularly suited to Kandinsky’s temperament and needs. Not only was it a major European center for serious art study, but it enjoyed a reputation as one of the most active experimental centers in Germany. The Munich Secession of 1892 represented the first attempt by younger artists to break off from academy-dominated organizations and exhibitions. Also, the German style of art nouveau that came to be called Jugendstil (after the locally based periodical Jugend) dominated the Munich scene in the late 1890s, and its standards of simplified abstraction and beauty, its explorations of primitive, medieval and oriental styles, and its aim of freeing art from the mechanized, industrial world had considerable appeal for and influence on the Russian. Thus, in Munich Kandinsky could undergo the traditional training he needed while participating in avant-garde art circles.
Shortly after arriving in Germany, he commenced study under the artist Anton Azbé. Two years later, Kandinsky enrolled in the Royal Academy, joining the class of Franz von Stuck, an allegorical painter in the style of Arnold Böcklin. But the lure of his progressive surroundings proved stronger than the classroom’s ability to hold him, and in 1901, having achieved some measure of success within the academy, Kandinsky broke away to form a new artists’ association called the Phalanx. The group provided an outlet for more advanced trends and gave the younger artists a chance to exhibit. In 1902, the Phalanx opened a painting school at which Kandinsky taught. The school closed a year later, and the association itself disbanded in 1904, but both provided Kandinsky with his first independent base for teaching and producing art. The Phalanx’s reputation was sufficient to occasion a showing of Kandinsky’s work at the Berlin Secession in 1902, and helped attract the international attention that led to his inclusion in a 1904 exhibition at the Salon d’Automne in Paris.
These early works of Kandinsky, while successful at the time, were still essentially minor pieces, notable chiefly for their bright colors and imaginative use of fairytale narrative material, qualities that would grow in importance in his later paintings. But Kandinsky was still, in the early 1900s, heavily under the influence of Jugendstil and the lyrical naturalism that dominated the Munich art world. It was only after an extended period of traveling that he was able to forge a unique personal style.
His voyages abroad were undertaken in an attempt to become acquainted with the rest of Europe and observe firsthand what Western art had accomplished. Between 1903 and 1908, the Russian visited parts of Germany, Italy, Holland, Tunisia and, most importantly, France. Resident in Paris for a year during 1906–07, Kandinsky attended many of the early exhibits by the Fauves. The influence on him was tremendous. In their paintings, he saw the liberation of color, and the artist spent the rest of the decade absorbing and incorporating the implications of this freedom in his art.
The years of travel were times of experimentation and study for Kandinsky, and it was not until he moved back to Munich in 1908 and began spending time in the Bavarian mountain resort of Murnau that he was able to achieve a breakthrough in his work. Under the impact of Fauvist color, combined with a primitiveness and directness attributable to his Russian heritage, the artist began producing major expressionist landscape paintings. The return to familiar surroundings also reactivated his organizing instincts, and in 1909, Kandinsky led a revolt against the Munich Secession that culminated in the formation of the Neue Künstler Vereinigung [New Artists’ Association] or NKV.
The NKV, whose members included Alexei von Jawlensky, Alfred Kubin, Gabriele Münter and, later, Franz Marc, represented the avant garde of Munich who worked chiefly in a style that combined Jugendstil and expressive Fauvism. At first, Kandinsky was comfortable within such a group and certainly shared their desire to provide younger artists with an opportunity to exhibit. But as his ideas grew and developed, friction increased between him and the majority of NKV artists who refused to accept the Russian’s move into abstraction. When a panel from the association excluded a painting by him in a December 1911 exhibit, Kandinsky split off from the NKV and, with Franz Marc, formed Der Blaue Reiter [the Blue Rider] .
One of the most seminal groups of twentieth-century art, Der Blaue Reiter (named after a 1903 canvas by Kandinsky) sought to emphasize good art from all places and times. From its members it demanded only that they express their inner selves rather than narrowly conform to one style. I value only those artists,
Kandinsky stated, who really are artists, that is, who consciously or unconsciously, in an entirely original form, embody the expression of their inner life; who work only for this end and cannot work otherwise.
This search for a spiritual reality in art, coupled with the wide range of nonrealistic art encouraged and achieved by the group, gave it international scope and impact.
Der Blaue Reiter’s importance was achieved not only by exhibits of their own pieces, but by showings organized around the work of non-Munich artists such as Arp, Braque, Derain, Kirchner, Klee, Nolde and Picasso. The association’s reputation was also furthered by the publication of Der Blaue Reiter Almanach in 1912. Edited by Kandinsky and Marc and originally compiled in 1910, it embodied the same ideas and principles that occasioned the 1911 split from the NKV. Especially emphasized by the almanac was the group’s receptivity to diverse styles in art. Folk and primitive art, children’s sketches, Asiatic and African works and medieval woodcuts and sculpture were reproduced along with articles on music by such distinguished contributors as Schönberg, Webern and Berg and theatrical pieces, including Kandinsky’s play Der gelbe Klang [The Yellow Sound].
At the same time that the almanac was being assembled, Kandinsky gave full, independent expression to his ideas in the monumental Über das Geistige in der Kunst [Concerning the Spiritual in Art] , published in late 1911. More than any other single factor, this book helped disseminate and foster acceptance of the new principles upon which much of modern art developed. Über das Geistige in der Kunst declared on paper a goal which would take the next four years for Kandinsky to achieve on canvas–the departure of art from the objective world, and the discovery of a new subject matter based only on the artist’s inner need.
This formulation derived from ideas that had haunted the artist throughout his adult life. Always fascinated with the relationship between art and music, he longed to provide painting with the independence from nature that he felt in music. In Monet’s Haystack Kandinsky had first perceived the dematerialization of an object, and this process remained in his mind as he came in contact with the neo-Impressionists, Symbolists, Fauves and Cubists during his Munich years and subsequent travels. By 1910 he had arrived at his new definition of the subject matter of art, removing (in theory) the last vestiges of natural representation from it. Others were painting abstractly by this time, but none seemed to realize the full implications of their work. The coherent and deep philosophical explorations of Über das Geistige in der Kunst into the theory of nonobjective art constituted a revolution that is still felt today and secured for its author an internationally recognized position as one of the founders of modern art.
There are other elements of significant interest in the book. Its second section, About Painting,
contains observations about the psychology of color that reflect Kandinsky’s quest for a universal means of communication apart from nature, based in this case on color perception and sensation. This was the same goal the artist was simultaneously aiming for in his paintings. During the period 1910–12, he took the final steps in the process of abstracting from natural subjects that resulted in the relatively formless, color-dominated masterpieces of 1913–14.
About General Aesthetic,
the first section of the book, includes Kandinsky’s mystical views of spiritual revolution, much
Avis
Avis
Ce que les gens pensent de Concerning the Spiritual in Art
3.098 évaluations / 0 avis