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In 1926: living at the edge of time - Monoskop

In 1926: living at the edge of time - Monoskop

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SOBRIETY VS. EXUBERANCE 331<br />

has begun to emerge. The new direction in educ<strong>at</strong>ion has thus given up<br />

all specific content and tries to achieve <strong>the</strong> goal <strong>of</strong> sobriety merely<br />

through its methods and work techniques ... The result is a turning<br />

away from instructor-centered teaching and <strong>the</strong> inaugur<strong>at</strong>ion <strong>of</strong> cooper<strong>at</strong>ive<br />

and practice-oriented work habits. Both aspects mark <strong>the</strong> adoption<br />

<strong>of</strong> a new sobriety in teaching." (Ehrentreich, 235). [see <strong>In</strong>dividuality<br />

vs. Collectivity]<br />

<strong>In</strong> <strong>the</strong> opinion <strong>of</strong> both its partisans and its opponents, Sobriety is a<br />

major element in <strong>the</strong> definition <strong>of</strong> <strong>the</strong> present. [see Present vs. Past] This<br />

is why <strong>the</strong> concept hardly ever appears without <strong>the</strong> epi<strong>the</strong>t "new."<br />

Ornament<strong>at</strong>ion thus becomes an object <strong>of</strong> aes<strong>the</strong>tic nostalgia, but is not<br />

vigorously rejected as inimical to Sobriety. Walter Benjamin's description<br />

<strong>of</strong> <strong>the</strong> Alcazar palace in Seville exemplifies this perspective: "A type <strong>of</strong><br />

architecture th<strong>at</strong> follows <strong>the</strong> first impulse <strong>of</strong> fantasy. It is untroubled by<br />

any practical consider<strong>at</strong>ions. Its spacious rooms are open only for<br />

dreams and celebr<strong>at</strong>ions-th<strong>at</strong> is, for <strong>the</strong> realiz<strong>at</strong>ion <strong>of</strong> dreams. Here,<br />

dance and silence become <strong>the</strong> leitmotif because all human movement is<br />

absorbed by <strong>the</strong> quiet unrest <strong>of</strong> <strong>the</strong> ornament<strong>at</strong>ion" (Benjamin, 123).<br />

[see Silence vs. Noise] Wherever one can afford to set aside practical<br />

concerns, as is <strong>the</strong> case with music and dance, ornament<strong>at</strong>ion no longer<br />

seems anti<strong>the</strong>tical to function and its purity may even converge with <strong>the</strong><br />

value <strong>of</strong> Sobriety: "For wh<strong>at</strong> strikes us in <strong>the</strong> 'pure' music <strong>of</strong> a Stravinsky,<br />

a Prok<strong>of</strong>iev, a Poulenc, or an Auric, as much as in th<strong>at</strong> <strong>of</strong> Mozart, is th<strong>at</strong><br />

<strong>the</strong> tonal sequences, whose suggestive power elsewhere serves o<strong>the</strong>r ends,<br />

are here emptied <strong>of</strong> <strong>the</strong>ir original meaning, as if deconcretized and presented<br />

as simple ornamental formulas" (Coeuroy and Schaffner, 11-12).<br />

If this reflection on musical ornament leads to <strong>the</strong> praise <strong>of</strong> jazz as a<br />

form-oriented genre and thus to <strong>the</strong> recuper<strong>at</strong>ion <strong>of</strong> <strong>the</strong> ornament for<br />

contemporary art, Federico Garcia Lorca's "Oda a Salvador Dali" describes<br />

<strong>the</strong> way in which Surrealist painting secretly longs to discover<br />

n<strong>at</strong>ural proportions:<br />

A desire for forms and limits defe<strong>at</strong>s us.<br />

Here comes <strong>the</strong> man who sees with <strong>the</strong> yellow straight<strong>edge</strong>.<br />

Venus is a white still-life<br />

And <strong>the</strong> butterfly collectors flee ...<br />

Hygienic soul, you live on new marble.

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