The ecstasy of philistinism

New Left Review

Volumn , Issue 219, 1996, Pages 22-40

  Bull, Malcolm ^a  

^a NONE

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EID: 0030305104     PISSN: 00286060     EISSN: None     Source Type: Journal    
DOI: None     Document Type: Article

References (114)

1. T. W. Adorno, Aesthetic Theory, London 1984, p. 342, p. 454.
2. The Independent, 8 November 1995, p. 1.
3. The Independent on Sunday, 12 November 1995, p. 8.
4. T. Ali, 'The BBC Goes Tabloid', Literary Review, December 1995, p. 17.
5. G. Walden, 'Patronage is All', ibid., p. 11.
6. Opera, no. 43, 1992, p. 893.
7. Ibid.,p. 1152.
8. T. Eagleton, Times Literary Supplement, 24 November 1995, p. 6.
9. Adorno, Aesthetic Theory, p. 454.
10. M. Thompson, Rubbish Theory, Oxford 1972, pp. 103-30.
11. H. Richter, Dada: Art and Anti-Art, London 1965, p. 90.
12. Ibid., p. 89.
13. See, for example, D. Cooper, ed., A Companion to Aesthetics, Oxford 1992.
14. But see R. Taylor, Art, an Enemy of the People, Atlantic Highlands, NJ 1978; J. Gimpel, Against Art and Artists, Edinburgh 1991; A. Gell, 'The Techonology of Enchantment and the Enchantment of Technology', in J. Coote and A. Shelton, eds, Anthropology, Art and Aethetics, Oxford 1992, pp. 40-63; M. Bull, 'Philistinism and Fetishism', Art History, vol. 17, 1994, pp. 127-31; S. Home, Art Strike Handbook, London 1989.
15. But see R. Taylor, Art, an Enemy of the People, Atlantic Highlands, NJ 1978; J. Gimpel, Against Art and Artists, Edinburgh 1991; A. Gell, 'The Techonology of Enchantment and the Enchantment of Technology', in J. Coote and A. Shelton, eds, Anthropology, Art and Aethetics, Oxford 1992, pp. 40-63; M. Bull, 'Philistinism and Fetishism', Art History, vol. 17, 1994, pp. 127-31; S. Home, Art Strike Handbook, London 1989.
16. But see R. Taylor, Art, an Enemy of the People, Atlantic Highlands, NJ 1978; J. Gimpel, Against Art and Artists, Edinburgh 1991; A. Gell, 'The Techonology of Enchantment and the Enchantment of Technology', in J. Coote and A. Shelton, eds, Anthropology, Art and Aethetics, Oxford 1992, pp. 40-63; M. Bull, 'Philistinism and Fetishism', Art History, vol. 17, 1994, pp. 127-31; S. Home, Art Strike Handbook, London 1989.
17. But see R. Taylor, Art, an Enemy of the People, Atlantic Highlands, NJ 1978; J. Gimpel, Against Art and Artists, Edinburgh 1991; A. Gell, 'The Techonology of Enchantment and the Enchantment of Technology', in J. Coote and A. Shelton, eds, Anthropology, Art and Aethetics, Oxford 1992, pp. 40-63; M. Bull, 'Philistinism and Fetishism', Art History, vol. 17, 1994, pp. 127-31; S. Home, Art Strike Handbook, London 1989.
18. But see R. Taylor, Art, an Enemy of the People, Atlantic Highlands, NJ 1978; J. Gimpel, Against Art and Artists, Edinburgh 1991; A. Gell, 'The Techonology of Enchantment and the Enchantment of Technology', in J. Coote and A. Shelton, eds, Anthropology, Art and Aethetics, Oxford 1992, pp. 40-63; M. Bull, 'Philistinism and Fetishism', Art History, vol. 17, 1994, pp. 127-31; S. Home, Art Strike Handbook, London 1989.
19. Quoted by A. Waugh, Literary Review, December 1995, p. 1 (emphasis added).
20. B. Herrnstein Smith, Contingencies of Value: Alternative Perspectives for Critical Therory, Cambridge, Mass. 1988, p. 137.
21. S. Connor, Theory and Cultural Value, Oxford 1992, p. 59.
22. Ibid., p. 98.
23. M. Hunter and D. Wootton, 'New Histories of Atheism', in M. Hunter and D. Wootton, eds, Atheism from the Reformation to the Enlightenment, Oxford 1992, p. 25.
24. A. C. Kors, Atheism in France, 1650-7729, Princeton 1990, vol. I, p. 17.
25. Quoted in N. Davidson, 'Unbelief and Atheism in Italy, 1500-1700', in Hunter and Wootton, Atheism, p. 56.
26. M. Hunter, 'The Problem of "Atheism" in Early Modern England', Transactions of the Royal Historical Society, 5th series, no. 35, 1985 p. 138.
27. F. Bacon, Essays, London 1975, p. 50.
28. Quoted in Kors, Atheism in France, p. 28.
29. D. Hume, Enquiry Concerning Human Understanding, Oxford 1975, p 149.
30. For example, Geoffroy Vallée was burnt as an atheist in 1579 despite having argued in his offending pamphlet that 'man can never be an atheist and is created thus by God'. Kors, Atheism in France, p. 27.
31. For example, Geoffroy Vallée was burnt as an atheist in 1579 despite having argued in his offending pamphlet that 'man can never be an atheist and is created thus by God'. Kors, Atheism in France, p. 27.
32. This is Kors's position; for an alternative approach, see T. Gregory, Theophrastus Redivevus: Erudizione e ateismo nel Seicento, Naples 1979.
33. Bacon, Essays, p. 50.
34. R. Cudworth, The True Intellectual System of the Universe, London 1845, vol. I, p. 540.
35. See R. Tuck, 'The "Christian Atheism" of Thomas Hobbes', in Hunter and Wootton, Atheism, pp. 111-30.
36. T. Hobbes, Leviathan, Cambridge 1991, pp. 88-90.
37. D. Berman, A History of Atheism in Britain, London 1988, p. 61.
38. See P. Marshall, Demanding the Impossible: A History of Anarchism, London 1992.
39. J. Bentham, Works, London 1843, vol. II, p. 498.
40. Quoted in Marshall, Demanding the Impossible, p. 432.
41. Ibid., p. 488.
42. W. Godwin, Enquiry Concerning Political Justice, Oxford 1971, p. 18.
43. Ibid., p. 102.
44. See M.A. Gillespie, Nihilism before Nietzsche, Chicago 1995, pp. 275-6, n. 5.
45. J. Radowitz, quoted in J. Goudsblom, Nihilism and Culture, Oxford, 1980, p. 5.
46. S. Kravchinsky, quoted in Gillespie, Nihilism, p. 140.
47. D. Pisarev, quoted in C. Moser, Anti-Nihilism in the Russian Novel of the 1860s, The Hague 1964, p. 24.
48. Quoted in ibid., p. 163.
49. Quoted in ibid., p. 111.
50. F. Nietzsche, The Birth of Tragedy, New York 1967, p. 52.
51. Nietzsche, Ecce Homo, Harmondsworth 1979, p. 79.
52. Quoted in Goudsblom, Nihilism and Culture, p. 5.
53. J. and W. Grimm, Deutsches Wörterbuch, Leipzig 1889, vol. VII, pp. 1826-7.
54. G. Eismann, Robert Schumann, Leipzig 1956, vol. I, p. 87. See alson D. Arendt, 'Das Philistertum des 19. Jahrhunderts,' Der Monat, no. 21, May 1969, pp. 33-49.
55. G. Eismann, Robert Schumann, Leipzig 1956, vol. I, p. 87. See alson D. Arendt, 'Das Philistertum des 19. Jahrhunderts,' Der Monat, no. 21, May 1969, pp. 33-49.
56. M. Arnold, Culture and Anarchy, New Haven 1994, p. 73.
57. Ibid.,p. 70.
58. Ibid., p. 71.
59. Ibid., p. 68.
60. Ibid., p. 35.
61. Ibid.,p. 50.
62. Nietzsche, Ecce Homo, p. 85.
63. Nietzsche, Untimely Meditations, Cambridge 1983, p. 7.
64. Ibid., p. 8.
65. Untimely Meditations, p. 10; Birth of Tragedy, p. 120.
66. Untimely Meditations, p. 10; Birth of Tragedy, p. 120.
67. Birth of Tragedy, p. 97; Untimely Meditations, 27.
68. Birth of Tragedy, p. 97; Untimely Meditations, 27.
69. Birth of Tragedy, p. 107; Untimely Meditations, p. 25.
70. Birth of Tragedy, p. 107; Untimely Meditations, p. 25.
71. Birth of Tragedy, p. 135; Untimely Meditations p. 33.
72. Birth of Tragedy, p. 135; Untimely Meditations p. 33.
73. Arnold, Culture, p. 121.
74. Nietzsche, Birth of Tragedy, p. 35.
75. Ibid.,p. 45.
76. Ibid., p. 42.
77. Ibid., p. 60.
78. Ibid., p. 53, p. 37.
79. Ibid., p. 89.
80. See A. J. Griemas, 'The Interaction of Semiotic Constraints', in On Meaning, London 1987, pp. 48-62. (See Figure.)
81. The similarity between Socrates and Silenus (first noted by Plato, Symposium, 215) was a commonplace in the classical tradition of which Nietzsche was unquestionably aware, although he does not draw attention to it in the Birth of Tragedy.
82. Nietzsche, Birth of Tragedy, p. 96.
83. Ibid., p. 91.
84. Nietzsche valued the aristocratic virtues of the barbarians rather than the scholarly virtues of the humanists admired by Arnold, and would, one suspects, have considered Arnold an archetypal culture-philistine.
85. J. Habermas, 'The Entwinement of Myth and Enlightenment: Re-reading Dialectic of Enlightenment', New German Critique, vol. 26, 1982, pp. 13-30.
86. Ibid., p. 36.
87. T. Adorno and M. Horkheimer, Dialectic of Enlightenment, Verso, London 1973, p. 32.
88. Nietzsche, Birth of Tragedy, p. 104.
89. Ibid., p. 38.
90. Ibid., p. 104; see also Adorno and Horkheimer, Dialectic of Enlightenment, p. 32.
91. Ibid., p. 104; see also Adorno and Horkheimer, Dialectic of Enlightenment, p. 32.
92. Adorno and Horkheimer, Dialectic of Enlightenment, p. 33.
93. Ibid., p. 34.
94. Ibid., p. 46.
95. Fredric Jameson's reading points to this conclusion without ever reaching it, see Late Marxism: Adorno, or, the Persistence of the Dialectic, Verso, London 1990, pp. 151-4.
96. Adorno and Horkheimer, Dialectic of Enlightenment, p. 37.
97. Arnold, Culture, p. 50.
98. Ibid., p. 71.
99. Nietzsche, Birth of Tragedy, p. 88.
100. Ibid., p. 109.
101. Ibid., p. 97.
102. Nietzsche, Untimely Meditations, p. 16.
103. K. Marx, Early Texts, Oxford 1971, p. 157.
104. Marx, Capital Volume I, New York 1906, p. 837.
105. Marx, Early Texts, p. 157.
106. Ibid., p. 149.
107. K. Marx and F. Engels, The German Ideology, London 1976, p. 394. For an extended critique of the Marxist position, see Taylor, Art, an Enemy of the People, pp. 55-87.
108. K. Marx and F. Engels, The German Ideology, London 1976, p. 394. For an extended critique of the Marxist position, see Taylor, Art, an Enemy of the People, pp. 55-87.
109. Adorno, Aesthetic Theory, p. 52.
110. T. Eagleton, The Ideology of the Aesthetic, Oxford 1990, p. 352
111. Dave Beech and John Roberts, 'Spectres of the Aesthetic', NLR 218, pp. 125, 126, 127.
112. Nitetzsche, Birth of Tragedy, p. 86, p. 92.
113. Ibid., p. 76.
114. In this form, philistinism can be seen as what Foucault, referrring to atheism and nihilsm, once described as thought form the outside: 'A thought that stands outside subjectivity, setting its limits sas though form without, articulating its end, making its dispersion shine forth, taking in only its invincible absence; and that at the same time stands at the threshold of all positivity, not in order to grasp its foundation or justification but in order to regain the space of its unfolding, the void serving as its site, the distance in which it is constituted and into which its immediate certainties slip the moment they are glimpsed.' M. Foucault and M. Blanchot, Foucault/Blanchot, New York 1987, pp. 15-16.