RICHARD WAGNER. The Art-Work Of The Future
TRANSLATED BY WILLIAM ASHTON ELLIS 1895
Proofed and formatted by JP MOURLON Paris, France
I. MAN AND ART, IN GENERAL.
1. NATURE, MAN, AND ART.
AS Man stands to Nature, so stands Art to Man. When Nature had developed in herself those attributes which included the conditions for the existence of Man, then Man spontaneously evolved. In like manner, as soon as human life had engendered from itself the conditions for the manifestment of Art-work, this too stepped self- begotten into life.
Nature engenders her myriad forms without caprice or arbitrary aim ('absichtlos und unwillkürlich'), according to her need ('Bedürfniss'), and therefore of Necessity ('Nothwendigkeit'). This same Necessity is the generative and formative force of human life. Only that which is un-capricious and un-arbitrary can spring from a real need; but on Need alone is based the very principle of Life. (1 )
Man only recognises Nature's Necessity by observing the harmonious connection of all her phenomena; so long as he does not grasp the latter, she seems to him Caprice.
From the moment when Man perceived the difference between himself and Nature, and thus commenced his own development as man, by breaking loose from the unconsciousness of natural animal life and passing over into conscious life,-when he thus looked Nature in the face and from the first feelings of his dependence on her, thereby aroused, evolved the faculty of Thought,-from that moment did Error begin, as the earliest utterance of consciousness. But Error is the mother of Knowledge; and the history of the birth of Knowledge out of Error is the history of the human race, from the myths of primal ages down to the present day.
Man erred, from the time when he set the cause of Nature's workings outside the bounds of Nature's self, and for the physical phenomena subsumed a super-physical, anthropomorphic, and arbitrary cause; when he took the endless harmony of her unconscious, instinctive energy for the arbitrary demeanour of disconnected finite forces. Knowledge consists in the laying of this error, in fathoming the Necessity of phenomena whose underlying basis had appeared to us Caprice.
Through this knowledge does Nature grow conscious of herself; and verily by Man himself, who only through discriminating between himself and Nature has attained that point where he can apprehend her, by making her his 'object.' But this distinction is merged once more, when Man recognises the essence of Nature as his very own, and perceives the same Necessity in all the elements and lives around him, and therefore in his own existence no less than in Nature's being; thus not only recognising the mutual bond of union between all natural phenomena, but also his own community with Nature.
If Nature then, by her solidarity with Man, attains in Man her consciousness, and if Man's life is the very activation of this consciousness-as it were, the portraiture in brief of Nature,-so does man's Life itself gain understanding by means of Science, which makes this human life in turn an object of experience. But the activation of the consciousness attained by Science, the portrayal of the Life that it has learnt to know, the impress of this life's Necessity and Truth, is-Art. (2)
Man will never be that which he can and should be, until his Life is a true mirror of Nature, a conscious following of the only real Necessity, the inner natural necessity, and is no longer held in subjugation to an outer artificial counterfeit,- which is thus no necessary, but an arbitrary power. Then first will Man become a living man; whereas till now he carries on a mere existence, dictated by the maxims of this or that Religion, Nationality, or State.-In like manner will Art not be the thing she can and should be, until she is or can be the true, conscious image and exponent of the real Man, and of man's genuine, nature-bidden life; until she therefore need no longer borrow the conditions of her being from the errors, perversities, and unnatural distortions of our modern life.
The real Man will therefore never be forthcoming, until true Human Nature, and not the arbitrary statutes of the State, shall model and ordain his Life; while real Art will never live, until its embodiments need be subject only to the laws of Nature, and not to the despotic whims of Mode. For as Man only then becomes free, when he gains the glad consciousness of his oneness with Nature; so does Art only then gain freedom, when she has no more to blush for her affinity with actual Life. But only in the joyous consciousness of his oneness with Nature does Man subdue his dependence on her; while Art can only overcome her dependence upon Life through her oneness with the life of free and genuine Men.
2. LIFE, SCIENCE, AND ART.
Whilst Man involuntarily moulds his Life according to the notions he has gathered from his arbitrary views of Nature, and embalms their intuitive expression in Religion: these notions become for him in Science the subject of conscious, intentional review and scrutiny.
The path of Science lies from error to knowledge, from fancy ('Vorstellung') to reality, from Religion to Nature. In the beginning of Science, therefore, Man stands toward Life in the same relation as he stood towards the phenomena of Nature when he first commenced to part his life from hers. Science takes over the arbitrary concepts of the human brain, in their totality; while, by her side, Life follows in its totality the instinctive evolution of Necessity. Science thus bears the burden of the sins of Life, and expiates them by her own self-abrogation; she ends in her direct antithesis, in the knowledge of Nature, in the recognition of the unconscious, instinctive, and therefore real, inevitable, and physical. The character of Science is therefore finite: that of Life, unending; just as Error is of time, but Truth eternal. But that alone is true and living which is sentient, and hearkens to the terms of physicahity (Sinnlichkeit). Error's crowning folly is the arrogance of Science in renouncing and contemning the world of sense (Sinnlichkeit); whereas the highest victory of Science is her self-accomplished crushing of this arrogance, in the acknowledgment of the teaching of the senses.
The end of Science is the justifying of the Unconscious, the giving of self-consciousness to Life, the re- instatement of the Senses in their perceptive rights, the sinking of Caprice in the world-Will ('Wollen' ) of Necessity. Science is therefore the vehicle of Knowledge, her procedure mediate, her goal an intermediation; but Life is the great Ultimate, a law unto itself. As Science melts away into the recognition of the ultimate and self- determinate reality, of actual Life itself: so does this avowal win its frankest, most direct expression in Art, or rather in the Work of Art.
True that the artist does not at first proceed directly; he certainly sets about his work in an arbitrary, selective, and mediating mood. But while he plays the go-between and picks and chooses, the product of his energy is not as yet the Work of Art; nay, his procedure is the rather that of Science, who seeks and probes, and therefore errs in her caprice. Only when his choice is made, when this choice was born from pure Necessity,-when thus the artist has found himself again in the subject of his choice, as perfected Man finds his true self in Nature,-then steps the Art-work into life, then first is it a real thing, a self-conditioned and immediate entity.
The actual Art-work, i.e. its immediate physical portrayal, in the moment of its liveliest embodiment, is therefore the only true redemption of the artist; the uprootal of the final trace of busy, purposed choice; the confident determination of what was hitherto a mere imagining; the enfranchisement of thought in sense; the assuagement of the life-need in Life itself.
The Art-work, thus conceived as an immediate vital act, is therewith the perfect reconcilement of Science with Life, the laurel-wreath which the vanquished, redeemed by her defeat, reaches in joyous homage to her acknowledged victor.
3. THE FOLK AND ART.