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Der Essay analysiert den Aufsatz über die Plastik von J. G. Herder im Hinblick auf das Verhältnis von Sehen und Fühlen, Außen und Innen, Oberfläche und Körper, Malerei und Skulptur in der ästhetischen Theorie der zweiten Hälfte des 18. Jahrhunderts. Herders Intention ist die Begründung einer autonomen Bildhauerkunst aus der Physiologie des Tastsinnes, der jedoch nicht in Form des Berührens realisiert wird, sondern im visuellen Nachvollzug beim Betrachten der Statue. Charakteristikum der Plastik wäre demzufolge nicht nur die Kompaktheit des Körpers, sondern die damit in ein Spannungsverhältnis tretende Gegliedertheit, das Beiwerk. In dieser Spannung zwischen Haupt- und Beiwerk, Erga und Parerga bilden die Kleider von Statuen an sich einen toten, die Wirkung des "lebenden" Körpers störenden Zusatz. Die "nassen" Gewänder der griechischen Statuen allerdings seien als Parerga gerade so "transparent", dass sie wie eine zweite Haut erscheinen. Parerga dieser Art bilden jedoch keinen überflüssigen, störenden, sondern vielmehr notwendigen Bestandteil der plastischen Kunst, indem sie das organische Innere, das auf den Tod verweist, bedecken, ohne es völlig zu verleugnen.
This paper deals with Kant’s differentiation between artistic beauty and the sublime in nature. In this latter, Kant subsumes everything wild, uncultivated, inanimate and makes it – apparently – available to Aesthetics. As the quintessence of resistence, the "stone" stands for everything that remains the most estranged from the human sphere. In texts of Romantic authors such as Novalis, it can be seen how the "stone" in its turn takes possession of human beings and move them away from human nature. From Romanticism up to contemporary art, the sublime establishes thus a dominion of total alterity, which evades control and keeps consciousness alert to the fact that also in human beings there is an uncontrollable element demanding its rights.
This paper is an "interested" reading of "The Critique of Judgement" – "interested", because, unlike what has become usual in recent decades, it strives to disassociate the Kantian concept of "free beauty" from any interpretation of it as an early defense of abstract art. It is also "interested" because, instead of exposing (once more) the framework of the "Kritik der Urteilskraft", it tries to show how the Third Kantian Critique can be taken as a basis for something that was not part of its original purpose: reviewing the idea of mimesis itself. For that, the understanding of the Kantian sublime (das Erhabene) will be decisive: understood initially as one of the modalities of aesthetic experience, the other being beauty, the sublime progressively distances itself from the latter. If beauty and the sublime are to be thematized independently of "determining judgement", in which the properties of the object impose themselves upon the subject, the modalities of aesthetic experience suppose, on the contrary, the primacy of the subject. This implies gradations: from the experience of harmony propitiated by beauty up through the "negative pleasure" of the sublime, both poles through which reality is reworked by the subject. At the pole of beauty, "representation" of reality still plays a prominent role. At the pole of the "negative pleasure" of the sublime, "representation" is subordinated to the power of "presentation". However, both kinds of experience, the one of beauty and the other of the sublime, belong to the same field of aesthetic experience, because in both of them the subject reworks – does not discard – what comes to him from the outside: it will be necessary to understand "Vorstellung" always as an experience in which the exterior will be transformed by the subject. That is, the representation of the Third Critic will always be an effectual representation. In the sublime as much as in "free beauty", the metamophosis of the exterior by the subject achieves its maximum level without meaning that the external pole – that we usually call "world" or "reality" – disappears. It will thus be necessary to rethink the concept of mimesis in order to understand the metamorphosis of the world performed by radicalization of the aesthetic experience through "free beauty".
This paper investigates the disproportion of the Analytics of the Sublime in context of the Critique of Judgement, as an analogy to the impossibility of reconciling moral theory and practice, nature and reason; thus the bridge between the first and the second critiques, which should be mediated by the third, is marked anew: the sublime corresponds to the violence masked within social processes. Kant’s position is worked out upon the background of Shaftesbury and Burke and thus emerges the fact that the Königsberg philosopher is oriented towards ahistorical rational ideas. His concept of the sublime (as well as his ethics) is therefore situated in the traditions of protestant ascetism and bourgeois-capitalism. Both the beholder of sublime nature and art and the follower of moral imperative must equally relinquish everything material and the direct satisfaction of their yearnings in favour of a higher, intellectual satisfaction. In the same way, the absence of form or measure of the sublime has its parallel in the “negative infinity” of capital and in technological “second nature”.
This article analyses the influence of Kant on conceptions and definitions of modern literature and art in publications by Lyotard, Kothe, Weber and Luhmann. It is argued that central issues in these publications, such as artistic autonomy, the sublime and the concept of L’art pour l’art, are adopted directly from Kant’s philosophical work and still serve as paradigms in the discussion of origin and status of modern social structure and its art production.
The relevance of the work and the influence of Franz Rosenzweig, a German Jewish philosopher of the beginning of the last century; are still to get the appreciation they deserve. Rosenzweig was the author of one of the greatest – and less read – books of the 20th century, "The Star of Redemption", where he develops his philosophical system mainly on basis of theological categories. To the "monologue of the I" of mainstream philosophy, Rosenzweig opposes a "new thinking", of existential character, which values orality and the "other", and where language substitutes reason as a tool for thought. In it one can find some correspondences with the thought of Walter Benjamin. This "new thinking", also, strongly influenced Emmanuel Levinas and nowadays bears its fruits within "linguistic turn" philosophy and theology, and post-modern Jewish thought. This philosophy found in Rosenzweig's work in translation one of its main practical applications. To translate was for Rosenzweig a necessity, emanating from an ethics constituted as "first philosophy". This article examines some aspects of Rosenzweig's writings from where his "philosophy of translation" is made explicit.
Der chilenische Autor Carlos Cerda (1942-2001), der 12 Jahre seines Exils in Berlin – in dem Teil, der Hauptstadt der DDR war – verbracht hat (1973-1985), veröffentlicht nach seiner Rückkehr nach Chile "Morir en Berlin" (1993). Der Roman erzählt vom Schicksal einer kleinen Gruppe chilenischer Exilanten, für die Berlin der Ort eines vielfachen Verlustes – Verlust der Heimat, der politischen Überzeugung und im Fall der beiden Protagonisten Maria und Lorena, auch Verlust ihrer Ehegemeinschaft – wird. Nur von dem Altparteimitglied Don CarIos wird unter Verleugnung seiner eigenen subjektiven Ansprüche der real existierende Sozialismus noch verteidigt.
Das geteilte Berlin, so die These dieses Beitrags, ist nicht nur Schauplatz einer umfassenden Desillusion, sondern es wird zu einem mythischen Ort des Verlustes und des Übergangs vom Leben in den Tod. Dementsprechend werden von der Stadt nur die Bilder und Szenen wahrgenommen, die die im Text selbst zitierten Mythen, vor allem Wagners "Fliegender Holländer" und Euripides' "Medea" noch verstärken.
Diese Mythisierung Berlins, so eine weitere These, geschieht allerdings nicht willkürlich, sondern sie wird von der Gesamtheit der Berlin-Diskurse des 20. Jahrhunderts provoziert.
This article conceives the avant-garde as a form of art that emerges out of the experience with technical progress, city life and new patterns of perception and that succeeded in transforming multiple perspective and simultaneity of urban life into a central principle for their production. Analyzed are the European avant-gardes as well as their influences on Brazilian literature and painting in the 20s. Furthermore we take a look at concrete poetry of the 50's as a literary pendant to architectonic concepts of cities like São Paulo and Brasília.
Der Artikel versteht sich als Beitrag zu einer literarischen Archäologie der Großstadt. Autoren wie Hoffmann, Poe und Baudelaire haben seit dem Beginn der Moderne mit neuen Perspektivierungen auf die Modernisierungsschübe reagiert und diskursbegründende Modelle der Beobachtung europäischer Metropolen konstruiert. Sie finden ihre Verlängerungen und Verschiebungen in lateinamerikanischer (Borges, Cortázar, Marechal, Piglia) und europäischer (Aragon, Benjamin, Borchert, Brecht, Calvino, Döblin) Literatur. Diese Texte präsentieren jedoch auch unüberschaubare und unsichtbare Städte, die die Veränderungen der Stadtarchitekturen anzeigen.