DMB's logic:

Hitler liked beer.
DMB likes beer.
Therefore, DMB has a fascist's taste in drink.



On Mon, Jun 29, 2009 at 1:55 PM, david buchanan <[email protected]>wrote:

>
> John and y'all:
>
> I was a bit disturbed by the article from Roger Scruton, which Platt
> recomended earlier.  http://www.city-journal.org/2009/19_2_beauty.html
> Maybe I was disturbed because I recently watched a documentary about
> Hitler's taste in art and Scruton's similarity to that old Nazi kinda
> creeped me out. One of the first things he did was gather up all the modern
> art he could find, the kind Scruton condemns and which is pictured beside
> the article, for a great exhibition. He wanted people to know what
> "decadent" art looked like before he destroyed it all. Scruton almost
> mentions this...
> At some time during the aftermath of modernism, beauty ceased to receive
> those tributes. Art increasingly aimed to disturb, subvert, or transgress
> moral certainties, and it was not beauty but originality—however achieved
> and at whatever moral cost—that won the prizes. Indeed, there arose a
> widespread suspicion of beauty as next in line to kitsch—something too sweet
> and inoffensive for the serious modern artist to pursue. In a seminal
> essay—“Avant-Garde and Kitsch,” published in Partisan Review in 1939—critic
> Clement Greenberg starkly contrasted the avant-garde of his day with the
> figurative painting that competed with it, dismissing the latter (not just
> Norman Rockwell, but greats like Edward Hopper) as derivative and without
> lasting significance. The avant-garde, for Greenberg, promoted the
> disturbing and the provocative over the soothing and the decorative, and
> that was why we should admire it.The value of abstract art, Greenberg
> claimed, lay not in beauty but in expression. This emphasis on expression
> was a legacy of the Romantic movement; but now it was joined by the
> conviction that the artist is outside bourgeois society, defined in
> opposition to it, so that artistic self-expression is at the same time a
> transgression of ordinary moral norms. We find this posture overtly adopted
> in the art of Austria and Germany between the wars—for example, in the
> paintings and drawings of Georg Grosz, in Alban Berg’s opera Lulu (a loving
> portrait of a woman whose only discernible goal is moral chaos), and in the
> seedy novels of Heinrich Mann. And the cult of transgression is a leading
> theme of the postwar literature of France—from the writings of Georges
> Bataille, Jean Genet, and Jean-Paul Sartre to the bleak emptiness of the
> nouveau roman.
> dmb continues:The modernist painting produced in Austria and Germany
> "between the wars" was exactly the kind of stuff Hitler hated too. He was
> into the Rockwellian "fugurative painting" that competed with it. In fact,
> I'd characterize Scruton's example (below) as Hallmarky schmaltz. And the
> whole idea that painter are supposed to uphold social moral codes strikes me
> as quite wrong, reactionary and even a bit medieval. As I see it, Platt's
> recommendation just shows that he has a fascist's taste in art.
> >
> > Here is another example: it is a special occasion, when the family unites
> > for a ceremonial dinner. You set the table with a clean embroidered
> cloth,
> > arranging plates, glasses, bread in a basket, and some carafes of water
> and
> > wine. You do this lovingly, delighting in the appearance, striving for an
> > effect of cleanliness, simplicity, symmetry, and warmth. The table has
> > become a symbol of homecoming, of the extended arms of the universal
> mother,
> > inviting her children in. And all this abundance of meaning and good
> cheer
> > is somehow contained in the appearance of the table. This, too, is an
> > experience of beauty, one that we encounter, in some version or other,
> every
> > day. We are needy creatures, and our greatest need is for home—the place
> > where we are, where we find protection and love. We achieve this home
> > through representations of our own belonging, not alone but in
> conjunction
> > with others. All our attempts to make our surroundings look right—through
> > decorating, arranging, creating—are attempts to extend a welcome to
> > ourselves and to those whom we love.
>
>
>
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