Selected Essays of John Berger

by John Berger

  In practical terms this means that in the modern museum, works of art of any period need to be shown within the context of various processes: the technical process of the artist’s means, the biographical process of his life, and, above all, the historical process which he may reflect, influence, prophesy or be annulled by. This context will need to be established by the sequence in which paintings are hung and, whenever necessary, by texts on the wall. Photographs of paintings which are elsewhere will need to be hung next to real paintings. In the case of water-colours and drawings, facsimiles will need to be mixed with originals. Inferior works will need to be presented and explained as such. The Connoisseur’s categories of nation and period will frequently need to be broken: a Boucher nude might be hung next to a Courbet. All decors will need to be neutral and mobile. The châtelain will lose his red velours South Room.

  I might continue the list of other possible practical consequences but I can already hear the protests. Puritan, didactic propaganda! The philistine enslavement of art to historicism! With these and a thousand other cries and guffaws the sanctity of art as property will be defended: and the present curators will save themselves the humiliation of trying to think about their subject as a whole.

  If the application of ideas to the understanding of art implies propaganda, that is indeed what I am proposing. On the other hand, I am certainly not suggesting that a museum should arrange its work along the line of a single permanent argument. Each group of works might be treated in a different way. No argument should be permanent, and even within one grouping of works there would be the possibility – by hanging pictures along screen-walls which intersect at the key work – of presenting a number of different arguments simultaneously. In the great collections works not being temporarily used as part of an argument would be hung as now, for reference and for the pleasure of those who already know them, without comment.

  In the case of all but the great metropolitan museums, the approach I am suggesting would transform them utterly. Their reputation would no longer depend upon the small number of unrivalled masterpieces they can claim. Second- and third-rate works could, by their context, be made significant and moving. Imagine a Greuze child study put beside a formal official baroque portrait by one of his contemporaries. Inferior and boring works would suddenly acquire a positive function – for they would illuminate the problems which another work had resolved. If museums collaborated with one another, every museum could have a fabulous collection of facsimile water-colours and drawings to suit its arguments or studies. Photographs could ‘borrow’ for many comparative purposes works from any collection in the world. In brief, the museum, instead of being a depository of so many unique sights or treasures, would become a living school with the very special advantage of dealing in visual images, which, given a simple framework of historical and psychological knowledge, can convey experience far more deeply to people than most literary and scientific expositions.

  I have not the slightest doubt that museums will eventually serve the kind of function I am suggesting. I am certain about this, not only because museums will finally be forced to recognize their century and here is an obvious solution to many of their already existing problems, but also because of the only possible future function of the art we have inherited.

  The purely aesthetic appeal and justification of art is based on less than a half-truth. Art must also serve an extra-artistic purpose. A great work often outlives its original purpose. But it does so because a later period is able to discern, within the profundity of the experience it contains, another purpose. For example: Villon wrote to introduce himself as he was to God. We read him today as perhaps the first poet of the ‘free’ man alone in Christian Europe.

  We can no longer ‘use’ most paintings today as they were intended to be used: for religious worship, for celebrating the wealth of the wealthy, for immediate political enlightenment, for proving the romantic sublime, etc. Nevertheless painting is especially well-suited to developing the very faculty of understanding which has rendered its earlier uses obsolete: that is to say to developing our historical and evolutionary self-consciousness.

  In front of a work from the past, by means of our aesthetic response as well as by imaginative intelligence, we become able to recognize the choices which reality allowed an artist four thousand, four hundred or forty years ago. This recognition need never be academic. We are given (as we are not in literature) the sensuous data through which the alternatives of his choice must have presented themselves to him. It is as though we can benefit from our sensations and responses to the form and content of his work, being interpreted by his mind, conditioned by his period, as well as by our own mind. An extraordinary dialectic working across time! An extraordinary aid to realizing how we have historically arrived at becoming ourselves!

  1966

  The Changing View of Man in the Portrait

  It seems to me unlikely that any important portraits will ever be painted again. Portraits, that is to say, in the sense of portraiture as we now understand it. I can imagine multi-medium memento-sets devoted to the character of particular individuals. But these will have nothing to do with the works now in the National Portrait Gallery.

  I see no reason to lament the passing of the portrait – the talent once involved in portrait painting can be used in some other way to serve a more urgent, modern function. It is, however, worth while inquiring why the painted portrait has become outdated; it may help us to understand more clearly our historical situation.

  The beginning of the decline of the painted portrait coincided roughly speaking with the rise of photography, and so the earliest answer to our question – which was already being asked towards the end of the nineteenth century – was that the photographer had taken the place of the portrait painter. Photography was more accurate, quicker and far cheaper; it offered the opportunity of portraiture to the whole of society: previously such an opportunity had been the privilege of a very small élite.

  To counter the clear logic of this argument, painters and their patrons invented a number of mysterious, metaphysical qualities with which to prove that what the painted portrait offered was incomparable. Only a man, not a machine (the camera), could interpret the soul of a sitter. An artist dealt with the sitter’s destiny: the camera with mere light and shade. An artist judged: a photographer recorded. Etcetera, etcetera.

  All this was doubly untrue. First, it denies the interpretative role of the photographer, which is considerable. Secondly, it claims for painted portraits a psychological insight which ninety-nine per cent of them totally lack. If one is considering portraiture as a genre, it is no good thinking of a few extraordinary pictures but rather of the endless portraits of the local nobility and dignitaries in countless provincial museums and town halls. Even the average Renaissance portrait – although suggesting considerable presence – has very little psychological content. We are surprised by ancient Roman or Egyptian portraits, not because of their insight, but because they show us very vividly how little the human face has changed. It is a myth that the portrait painter was a revealer of souls. Is there a qualitative difference between the way Velázquez painted a face and the way he painted a bottom? The comparatively few portraits that reveal true psychological penetration (certain Raphaels, Rembrandts, Davids, Goyas) suggest personal, obsessional interests on the part of the artist which simply cannot be accommodated within the professional role of the portrait painter. Such pictures have the same kind of intensity as self-portraits. They are in fact works of self-discovery.

  Ask yourself the following hypothetical question. Suppose that there is somebody in the second half of the nineteenth century in whom you are interested but of whose face you have never seen a picture. Would you rather find a painting or a photograph of this person? And the question itself posed like that is already highly favourable to painting, since the logical question should be: would you rather find a painting or a whole album of photographs?

  Until the in
vention of photography, the painted (or sculptural) portrait was the only means of recording and presenting the likeness of a person. Photography took over this role from painting and at the same time raised our standards for judging how much an informative likeness should include.

  This is not to say that photographs are in all ways superior to painted portraits. They are more informative, more psychologically revealing, and in general more accurate. But they are less tensely unified. Unity in a work of art is achieved as a result of the limitations of the medium. Every element has to be transformed in order to have its proper place within these limitations. In photography the transformation is to a considerable extent mechanical. In a painting each transformation is largely the result of a conscious decision by the artist. Thus the unity of a painting is permeated by a far higher degree of intention. The total effect of a painting (as distinct from its truthfulness) is less arbitrary than that of a photograph; its construction is more intensely socialized because it is dependent on a greater number of human decisions. A photographic portrait may be more revealing and more accurate about the likeness and character of the sitter; but it is likely to be less persuasive, less (in the very strict sense of the word) conclusive. For example, if the portraitist’s intention is to flatter or idealize, he will be able to do so far more convincingly with a painting than with a photograph.

  From this fact we gain an insight into the actual function of portrait painting in its heyday: a function we tend to ignore if we concentrate on the small number of exceptional ‘unprofessional’ portraits by Raphael, Rembrandt, David, Goya, etcetera. The function of portrait painting was to underwrite and idealize a chosen social role of the sitter. It was not to present him as ‘an individual’ but, rather, as an individual monarch, bishop, landowner, merchant and so on. Each role had its accepted qualities and its acceptable limit of discrepancy. (A monarch or a pope could be far more idiosyncratic than a mere gentleman or courtier.) The role was emphasized by pose, gesture, clothes and background. The fact that neither the sitter nor the successful professional painter was much involved with the painting of these parts is not to be entirely explained as a matter of saving time: they were thought of and were meant to be read as the accepted attributes of a given social stereotype.

  The hack painters never went much beyond the stereotype; the good professionals (Memlinck, Cranach, Titian, Rubens, Van Dyck, Velázquez, Hals, Philippe de Champaigne) painted individual men, but they were nevertheless men whose character and facial expressions were seen and judged in the exclusive light of an ordained social role. The portrait must fit like a hand-made pair of shoes, but the type of shoe was never in question.

  The satisfaction of having one’s portrait painted was the satisfaction of being personally recognized and confirmed in one’s position: it had nothing to do with the modern lonely desire to be recognized ‘for what one really is’.

  If one were going to mark the moment when the decline of portraiture became inevitable, by citing the work of a particular artist, I would choose the two or three extraordinary portraits of lunatics by Géricault, painted in the first period of romantic disillusion and defiance which followed the defeat of Napoleon and the shoddy triumph of the French bourgeoisie. The paintings were neither morally anecdotal nor symbolic: they were straight portraits, traditionally painted. Yet their sitters had no social role and were presumed to be incapable of fulfilling any. In other pictures Géricault painted severed human heads and limbs as found in the dissecting theatre. His outlook was bitterly critical: to choose to paint dispossessed lunatics was a comment on men of property and power; but it was also an assertion that the essential spirit of man was independent of the role into which society forced him. Géricault found society so negative that, although sane himself, he found the isolation of the mad more meaningful than the social honour accorded to the successful. He was the first and, in a sense, the last profoundly anti-social portraitist. The term contains an impossible contradiction.

  After Géricault, professional portraiture degenerated into servile and crass personal flattery, cynically undertaken. It was no longer possible to believe in the value of the social roles chosen or allotted. Sincere artists painted a number of ‘intimate’ portraits of their friends or models (Corot, Courbet, Degas, Cézanne, Van Gogh), but in these the social role of the sitter is reduced to that of being painted. The implied social value is either that of personal friendship (proximity) or that of being seen in such a way (being ‘treated’) by an original artist. In either case the sitter, somewhat like an arranged still life, becomes subservient to the painter. Finally it is not his personality or his role which impress us but the artist’s vision.

  Toulouse-Lautrec was the one important latter-day exception to this general tendency. He painted a number of portraits of tarts and cabaret personalities. As we survey them, they survey us. A social reciprocity is established through the painter’s mediation. We are presented neither with a disguise – as with official portraiture – nor with mere creatures of the artist’s vision. His portraits are the only late nineteenth-century ones which are persuasive and conclusive in the sense that we have defined. They are the only painted portraits in whose social evidence we can believe. They suggest, not the artist’s studio, but ‘the world of Toulouse-Lautrec’: that is to say a specific and complex social milieu. Why was Lautrec such an exception? Because in his eccentric and obverse manner he believed in the social roles of his sitters. He painted the cabaret performers because he admired their performances: he painted the tarts because he recognized the usefulness of their trade.

  Increasingly for over a century fewer and fewer people in capitalist society have been able to believe in the social value of the social roles offered. This is the second answer to our original question about the decline of the painted portrait.

  The second answer suggests, however, that given a more confident and coherent society, portrait painting might revive. And this seems unlikely. To understand why, we must consider the third answer.

  The measures, the scale-change of modern life, have changed the nature of individual identity. Confronted with another person today, we are aware, through this person, of forces operating in directions which were unimaginable before the turn of the century, and which have only become clear relatively recently. It is hard to define this change briefly. An analogy may help.

  We hear a lot about the crisis of the modern novel. What this involves, fundamentally, is a change in the mode of narration. It is scarcely any longer possible to tell a straight story sequentially unfolding in time. And this is because we are too aware of what is continually traversing the story line laterally. That is to say, instead of being aware of a point as an infinitely small part of a straight line, we are aware of it as an infinitely small part of an infinite number of lines, as the centre of a star of lines. Such awareness is the result of our constantly having to take into account the simultaneity and extension of events and possibilities.

  There are many reasons why this should be so: the range of modern means of communication: the scale of modern power: the degree of personal political responsibility that must be accepted for events all over the world: the fact that the world has become indivisible: the unevenness of economic development within that world: the scale of the exploitation. All these play a part. Prophecy now involves a geographical rather than historical projection; it is space not time that hides consequences from us. To prophecy today it is only necessary to know men as they are throughout the whole world in all their inequality. Any contemporary narrative which ignores the urgency of this dimension is incomplete and acquires the over-simplified character of a fable.

  Something similar but less direct applies to the painted portrait. We can no longer accept that the identity of a man can be adequately established by preserving and fixing what he looks like from a single viewpoint in one place. (One might argue that the same limitation applies to the still photograph, but as we have seen, we are not led to expect a photogra
ph to be as conclusive as a painting.) Our terms of recognition have changed since the heyday of portrait painting. We may still rely on ‘likeness’ to identify a person, but no longer to explain or place him. To concentrate upon ‘likeness’ is to isolate falsely. It is to assume that the outermost surface contains the man or object: whereas we are highly conscious of the fact that nothing can contain itself.

  There are a few Cubist portraits of about 1911 in which Picasso and Braque were obviously conscious of the same fact, but in these ‘portraits’ it is impossible to identify the sitter and so they cease to be what we call portraits.

  It seems that the demands of a modern vision are incompatible with the singularity of viewpoint which is the prerequisite for a static-painted ‘likeness’. The incompatibility is connected with a more general crisis concerning the meaning of individuality. Individuality can no longer be contained within the terms of manifest personality traits. In a world of transition and revolution individuality has become a problem of historical and social relations, such as cannot be revealed by the mere characterizations of an already established social stereotype. Every mode of individuality now relates to the whole world.

  1967

  Art and Property Now

  A love of art has been a useful concept to the European ruling classes for over a century and a half. The love was said to be their own. With it they could claim kinship with the civilizations of the past and the possession of those moral virtues associated with ‘beauty’. With it they could also dismiss as inartistic and primitive the cultures they were in the process of destroying at home and throughout the world. More recently they have been able to equate their love of art with their love of freedom and to oppose both loves to the alleged or real abuse of art in the socialist countries.