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The God behind the marble : the fate of art in the German aesthetic state / Alice Goff.

By: Material type: TextTextPublisher: Chicago : The University of Chicago Press, 2024Description: pages cmContent type:
  • text
Media type:
  • unmediated
Carrier type:
  • volume
ISBN:
  • 9780226827100
Subject(s): DDC classification:
  • 701/.03 23/eng/20230208
LOC classification:
  • N72.S6 G64 2024
Contents:
Introduction -- To the vandals they are stone -- A brilliant place -- The state of the supplicant -- Uncertain saints -- Stepping onto the pedestal -- Hegel's neighbor -- Coda.
Summary: "This book tells the story of how Germans struggled to make art an autonomous instrument of social progress in the face of real-world challenges between 1790-1850. For philosophers such as Friedrich Schiller, a work of art was governed by its own laws and soared above trivial constraints; thus, a painting or sculpture could both model and stimulate the moral autonomy of its beholders. This "aesthetic education" (to be conducted in the newish institution of museums) would yield an "aesthetic state," born of the measured reason of its citizens rather than the fractious antagonisms of mobs and tyrants. But highbrows like Schiller failed to consider the tough realities facing art "on the ground." Not only were there no proper museums in the German states for presenting art to the public, the systematic looting of their art collections during the Napoleonic wars had thrown the very ontological status of art into serious question: What was a painted altarpiece supposed to be once it had been torn out of a Church and reinstalled in a secular space? How would a marble statue of a nude Apollo impact modern viewers-especially unmarried young ladies not used to such sights? And how could a stolen object symbolize freedom? As art works fell prey to the very violence they were supposed to transcend, social theorists began to wonder how art could deliver liberation if it could so quickly end up a spoil of war. Among the specimens considered are forty porphyry columns from the tomb of Charlemagne in Aachen; the Quadriga from the Brandenburg Gate in Berlin; the Laocoön group from Rome; a bronze medieval reliquary from Goslar; a Last Judgment from Danzig; and, last, but surely not least, the mummified body of an official from the Rhenish hamlet of Sinzig"-- Provided by publisher.
List(s) this item appears in: New arrivals 2024 | Alumni books 2024 | Institutional Bibliography (titles written at the American Academy in Berlin)
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Holdings
Item type Current library Collection Call number Status Notes Date due Barcode
single unit book single unit book HAC Library - Holdings of the American Academy in Berlin HAC – Attic – Duplicates' Stacks F (Affiliated) F:N72.S6 G64 2024b (Browse shelf(Opens below)) Available Hardcover 2024-0111
single unit book single unit book HAC Library - Holdings of the American Academy in Berlin HAC – 1st floor – Library Room – Open Stacks F (Affiliated) F:N72.S6 G64 2024 (Browse shelf(Opens below)) Available Hardcover 2024-0002
Browsing HAC Library - Holdings of the American Academy in Berlin shelves, Shelving location: HAC – Attic – Duplicates' Stacks, Collection: F (Affiliated) Close shelf browser (Hides shelf browser)
F:PS3608.A25 D47 2002b Disturbance of the inner ear / F:PS3555 .N424 F67 1999b For the relief of unbearable urges / F:PQ7298.13.L275 2022b Goddesses of Water / F:N72.S6 G64 2024b The God behind the marble : the fate of art in the German aesthetic state / F:ML197 .M193 2022b The war on music : reclaiming the twentieth century /

Includes bibliographical references and index.

Introduction -- To the vandals they are stone -- A brilliant place -- The state of the supplicant -- Uncertain saints -- Stepping onto the pedestal -- Hegel's neighbor -- Coda.

"This book tells the story of how Germans struggled to make art an autonomous instrument of social progress in the face of real-world challenges between 1790-1850. For philosophers such as Friedrich Schiller, a work of art was governed by its own laws and soared above trivial constraints; thus, a painting or sculpture could both model and stimulate the moral autonomy of its beholders. This "aesthetic education" (to be conducted in the newish institution of museums) would yield an "aesthetic state," born of the measured reason of its citizens rather than the fractious antagonisms of mobs and tyrants. But highbrows like Schiller failed to consider the tough realities facing art "on the ground." Not only were there no proper museums in the German states for presenting art to the public, the systematic looting of their art collections during the Napoleonic wars had thrown the very ontological status of art into serious question: What was a painted altarpiece supposed to be once it had been torn out of a Church and reinstalled in a secular space? How would a marble statue of a nude Apollo impact modern viewers-especially unmarried young ladies not used to such sights? And how could a stolen object symbolize freedom? As art works fell prey to the very violence they were supposed to transcend, social theorists began to wonder how art could deliver liberation if it could so quickly end up a spoil of war. Among the specimens considered are forty porphyry columns from the tomb of Charlemagne in Aachen; the Quadriga from the Brandenburg Gate in Berlin; the Laocoön group from Rome; a bronze medieval reliquary from Goslar; a Last Judgment from Danzig; and, last, but surely not least, the mummified body of an official from the Rhenish hamlet of Sinzig"-- Provided by publisher.

"A Berlin Prize fellowship from the American Academy in Berlin in spring 2021 provided an extraordinary hospitable environment in which to complete the manuscript." --p.263

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