Hegel and the Philosophical Evolution of Art

The Philosophical Evolution of Art

Art serves its purpose for several reasons. The art form reached its peak in ancient Greece, achieving a perfect match between the message and the sensuous medium—a harmony that can never be recovered. Greek art is supremely beautiful in a narrow sense; however, in a broader sense, where the word covers all artistic value—particularly the truth and depth of the message conveyed—Christian art is arguably more beautiful.

Limitations of Artistic Expression

Christian art, while profound, is not the complete or ultimate expression of the Christian worldview. Furthermore, the art of the eighteenth and nineteenth centuries is often considered inferior to medieval works, excluding the influence of Greek art. Art expresses and confirms the morality of the society it serves; however, modern society is often viewed as hopelessly non-aesthetic. The mundane rules and regulations governing modern life hinder rather than help the artist.

Hegel and the Philosophy of Art

Hegel and other philosophers have gained a deep understanding of art across all periods, assigning each form its rightful place in history. This suggests that art has completed its work. The totality of art cannot be reflected by art itself; this is a task reserved for the philosophy of art. Hegel proposes four primary theses regarding this evolution:

• The Greek Standard: The perfect art form of the Greeks can never be repeated.
• Spiritual Significance: Art will never regain the spiritual significance it held for the Greeks.
• Temporary Decline: The perceived inferiority of modern art compared to medieval and Renaissance works may be a temporary phenomenon.
• Future Contributions: Future art, while potentially excellent, will not make a significant contribution to the pantheon of art or the resources of the human mind.

The Dilemma of Modern Art

The suggestion that art had already exhausted its potential by the time of Hegel is challenged by the late nineteenth and twentieth centuries, particularly through new mediums like cinema. Nevertheless, the Hegelian thesis regarding the "end of art" as a necessary vehicle for the human spirit remains a persistent dilemma:

• If art must carry an important message, why can it not be expressed more effectively through philosophy, science, or religion?
• If art is merely entertainment, it becomes dispensable, as we possess other, more efficient ways to be entertained.

Ultimately, art remains in constant danger of being reduced to a secondary philosophy, serving only those too immersed in the sensory to grasp the "real thing."