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The Idealist Embarrassment:Observations
on MarxistAesthetics*
HansRobert
Jauss
ofGreekArt
I. The Ideality
But the difficultyis not in grasping the idea that
Greek art and epos are bound up with certain forms
of social development. It lies ratherin understand-
ing why they still constitute for us a source of
aesthetic enjoyment and in certain respects prevail
as the standard and model beyond attainment.
(Marx's Grundrisse, tr. D. McLellan [London,
1971], P. 45)
T IS surely no mere accident that this question concludes the draft
of the "Einleitung zur Kritik der politischen Okonomie" of 1857,
which was published not by Marx himself,but only posthumouslyin
1903 from his manuscript remains. This late publication is responsible
for the fact that Marxist aestheticsreceived its firstorientationnot froma
new understandingof antiquity or a coming to terms with the "classical
heritage," but from the Sickingen Debates, an exchange of lettersabout
the tragedyof the contradictionbetween the revolutionaryIdea and class
consciousness. The narrowing of the aesthetic issue to a particular prob-
lem of postclassical tragedy becomes only too obvious if we recall that
the Okonomisch-philosophischeManuskripte of I844 firstsaw the light
of day after an even longer time lag, in 1932. The categories there de-
veloped-the appropriation of Nature, the formation of the senses,
historyas labor or "the emergence of Nature forman," alienation brought
about by the category of having, society as the true "resurrection of
nature"-could have given to Marxist aesthetics,which for decades had
engaged in scholastic exegeses of the reflectiondogma, a new level of dis-
cussion which would doubtless have saved it also from its notorious
incomprehensionof modern art.
The belated reception of the aesthetic approaches of the young Marx
significantlyenlivened aesthetic discussion in the Marxist camp. And
here it is preciselythe relics of idealism in the materialistaestheticswhich
are glossed over as an embarrassment, but also employed to render
opinions legitimate. To reduce matters to a provocative formula, the
state of this discussion might be epitomized by the question whether a
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192 NEW LITERARY HISTORY
materialist aesthetic must not admit that it cannot get along without
a central core of idealism.
Marx's high esteem for Greek art, which allows him, half a century
after the "Querelle des Anciens et des Modernes" had ended in his-
toricism, to be enrolled among the admirers of the Greek ideal, be-
queaths a number of difficultiesto a materialist aesthetic. It breaches
the principle of the prior economic determinationof all artistic produc-
tion and confers on the relation of substructure and superstructurea
nonsimultaneity of the necessarily simultaneous, which already fore-
shadows the later metaphorical monstrositiesof an "activityof the super-
structure." It compels the recognition that the art of a distant past
can provide enjoyment independently of the material conditions of
its origin as well as of the material needs of its later readers and
spectators. And it makes it impossible to overlook the embarrassment
that in sum the art of a slave-owning society should also still rank
as a "standard and model beyond attainment" for an emancipated man-
kind. Marx's own answer by no means gets rid of these difficulties.That
an "eternal charm" should be exerted by the "childhood of human
society, where it obtained its most beautiful development," could
scarcely have been formulated otherwise by Schiller. It is in line with
Freud's theoryof the recognitionof a Golden Age imprintedbeforehand
in childhood, and findsa noteworthyecho in Proust's saying: "Les vrais
paradis sont les paradis qu'on a perdu" (Marx: "an age that will never
return").
After many orthodox attempts to dissolve this idealist embarrassment
convincinglyinto a materialist dialectic, which, as R. Bubner has shown
recently, have not been successful, an interestingattempt has now at
length been made from the neo-Marxist angle to concede an idealistic
and utopian concept of art to Marx.1 However, a surprisingconclusion
is drawn. 0. K. Werckmeister seeks to derive the essential difference
between the art of the Greeks and all later artistic productioni from
Marx's insight that the formercould be perfect precisely because it was
not determined by an unfree order of society: "thus it provides a sort
of Archimedean point, from which later ideological art production must
be condemned as alienated from its nature. In an extreme judgment of
this sort, Marx has described capitalist production in toto as hostile to
art. When he pronounces the reason for this to be man's alienation
from Nature in capitalism, he presupposes the idealist conception of
an art which apprehends the essence of Nature."2 For the utopian
future as well as the classical past, Werckmeister has discovered the
Archimedean point in a Marxian passage about Raphael from the
Deutsche Ideologie (1846), which describes art in a Communist society
as a free activityset loose from all dependence on the division of labor.3
Werckmeisternot only thinksthat he has thus secured a frameworkfor
materialist aesthetic within the philosophy of history,in which "all the
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THE IDEALIST EMBARRASSMENT 193
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194 NEW LITERARY HISTORY
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THE IDEALIST EMBARRASSMENT 195
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196 NEW LITERARY HISTORY
for social man, because only in this case is nature a bond with other men,
the basis of his existence for others and of their existence for him. ...
[It is then] a vital element of human reality."9 Labor as the "self-creation
of man" (p. 202) is, as the "veritable resurrectionof nature" (p.
I57),
at once the password for a new understanding of history,as Marx puts
it with referenceto Hegel's Phenomenology: "Nature, as it develops in
human history,in the act of genesis of human society,is the actual nature
of man .... History itselfis a real part of natural history,of the develop-
ment of nature into man" (p. i64). It may be remarked in passing that
Droysen, in his historical writingsof almost the same period, also speaks
of world historyas the "labor of the human race." Marx has thus effected
a reversal of the Aristotelianhierarchyof praxis and poiesis in favor of
the primacy of poiesis: "Labor as man's essential overall praxis is given
precedence over political action and theory."10 The consequences of
thus putting objective doing above communicative action have been
pointed out by J. Habermas.11 Already in the Okonomisch-philosophische
Manuskripte, as a matter of fact, categories of interactionor communica-
tion occupy only a marginal position in the analysis of the dialectic of ap-
propriation. They are neverthelessarticulated, however, not only in the
celebrated remarksabout the relation of man to woman ("In this natural
species-relationship man's relation to nature is directly his relation to
man" [p. I54]), but also in a discussion of the goal of emancipation of all
human senses: not only are need and enjoyment to lose "their egoistic
character" there, but the "senses and minds of other men" are also to
"become my own appropriation" (p. I6o). In Marxist aesthetics these
attempts to postulate that aesthetic experience has a solidarizing function
have not, to my knowledge, been taken up (not even by Marcuse, in any
explicit form).
Let us now return to the question of what meaning can be ascribed to
the production of beauty by labor, seen as the human act of self-creation.
Marx proceeds here from the distinctionbetween men and animals: the
latter "produce only themselves, while man reproduces the whole of
nature." In contrast to all other organic life, the specifically human
activity is labor, and thus not consciousness by which he is traditionally
distinguished. If it is labor, therefore,and no longer consciousness that
mediates between man and Nature, subjectivity and objectivity, this
mediation is neverthelessviewed from the outset as a kind of production
"free from physical need." What is constitutivefor the activity of man
the species-being is not just a production to satisfyphysical needs, but
firstand foremostthe capacity to go beyond natural needs, to develop
new and thus social needs, and to produce in accordance with them. But
human activityalso differsfromthat of the merelyself-producinganimal
in that man is capable of creating actively an objective world, that
is, unlike the animal, of appropriating Nature to himself "in an all-
inclusive way" (p. I59) and not just one-sidedly for a specific use. The
practical creation of a world is represented here by yet another concept
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THE IDEALIST EMBARRASSMENT 197
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198 NEW LITERARY HISTORY
unless Marx can be found to have been guilty of relapsing into an alto-
gether naive Platonism.
These difficultieshave not, however, deterred the official aesthetic
theory of the German Democratic Republic from making astonishing
use of the materialisticallydubious principle of the young Marx. In the
Philosophisches Warterbuch of Georg Klaus and Manfred Buhr, it not
only serves to set up aesthetics as the "theory of the aesthetic activityof
man," but to establish furtherthat man "thereforehas an aesthetic rela-
tion not only to his own creations, but also to Nature." 12 This aesthetic
relation is also said to include the fact that "aesthetic principles of form
are inherent to labor," as is shown by history,right back to the first
beginnings of human culture. The author of this article, entitled "Aes-
thetics," had no cause to fear that his recourse to an unorthodox position
of the young Marx would be held against him. For in the meantime the
principle that man creates according to "laws of beauty" had been en-
dorsed as orthodox at the highestofficiallevel: "The essence of socialism
also includes the deliberate shaping of all spheres of life according to
'the laws of beauty' (Decree of the State Council of German Democratic
Republic of 30 November 1967)" (p. 121). We can do no less than con-
gratulate both the Philosophisches Warterbuch and the State Council
of the German Democratic Republic upon this insight, but would be
glad to know how it is to be reconciled with the principles of dialectical
and historical materialism that man in his history,despite all alienation
of labor, should be able to construct "according to the laws of beauty."
The young Marx himself did not go that far, as can be seen from a
glance at his sketch of historyin the Okonomisch-philosophischeManu-
skripteof 1844-
Here we find unfolded an implicitly three-stage view of history,set
forthin the context of a polemic against private property,or more pre-
cisely, against reducing man under the category of having (pp. I59ff.).
The sense of possession is here said to bring about the alienation of all
the other physical and mental senses-the senses which make possible
an all-inclusive appropriation of Nature as a human reality and hence
man's complete self-enjoyment(with the notable addendum that suffer-
ing itself,humanly considered, is "an enjoyment of the self for man"
[p. 159]). It remains obscure here why possession,understood as a taking-
into-use of things,should not also constitute a positive mode of appro-
priation. Since Marx connects the beginning of alienation firmlyto the
categoryof having, the question arises as to when and how, in his model
of history,this alienation is supposed to have come about. Was it pre-
ceded by a primitivestage at which having, understood as a taking-into-
use of things, could still be a positive way of appropriating Nature?
According to the text of The German Ideology, the beginning of aliena-
tion came with the form of the division of labor which split material
and intellectual labor and thus produced the fatal effect of estrange-
ment ("that .. . enjoyment and labour, production and consumption-
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THE IDEALIST EMBARRASSMENT 199
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200 NEW LITERARY HISTORY
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THE IDEALIST EMBARRASSMENT 201
1965, Georg Lukaics spoke of the catharsis and the aftereffectof the
receptive experience, and in 1965 Walter Hohmann declared in the
periodical Der Bibliothekar that research on literaryeffectwas a regret-
table deficiency in Marxist literary scholarship. But Lukaics considered
the problem of literaryeffectin his aesthetic theory only to reduce the
perceiving subject to the passive role of solitary contemplation, quite in
the tradition of classical bourgeois aesthetics,and thus-in this case, too,
even more orthodox than Goethe, whom he recruitsto support his argu-
ments-to preservethe authorityof the work fromall infringementon the
part of emancipated recipients. And Hohmann's programmatic step
forward did not simply confine itself to a sociology of reading destined
for the cultural politics of the library, but rather had an unattractive
flow: "Research on effectas the additive expansion of a theoryof litera-
ture based on the primacy of production aesthetics,with the goal of in-
vestigatingthe mechanisms and the laws of 'correct' effectof art based on
identification,the betterto direct,influence,and correct these laws on the
basis of this knowledge." 15 The connection between this theory and the
practice of authoritarian artistic politics can be seen easily. Marxist re-
search on literaryeffectin the German Democratic Republic therefore
necessarilyfelt particularly challenged by West German literaryscholar-
ship when the latter began to develop an aesthetics of reception which
accords to the reader an active role in constitutingthe significance/mean-
ing (Sinn) of the works as well as in formingtradition and in the social
functionof literature. In the words of Karl Mandelkow: "The openness
of the text to the possibilityof active reader participation appears to be
the condition, on the side of the work, for a nonauthoritarian form of
effect.However, this sort of democratic relationship between work and
effect brings with it the danger of-to use Benjamin's expression-
'making the public into a party.' But this and nothing else is the actual
challenge which the aesthetics of reception offers Marxist literary
theory."16 Since 1970, a group of scholars centered around Robert
Weimann, Manfred Naumann, and Claus Triiger has answered this
challenge from a higher level of argumentation. The dialogue which
has been carried on since then has focused on clarifyingthe issues of
production and consumption,effectand reception,traditionand selection.
In spite of all differences,a common interestexists in research into the
question of how literaturecan again be understood in its communicative
function and thus as a force which shapes history.My last contribution
to this debate17 was followed by M. Naumann's Gesellschaft-Literatur-
Lesen: Literaturrezeption in theoretischerSicht (Berlin and Weimar,
1973). This is the firstGerman attempt at a materialisttheoryof literary
reception worth mentioning, even if it ignores-to its own detriment--
nearly everything (or has to ignore nearly everything?) which the
Prague School achieved likewise along materialistlines. A famous passage
from Marx from the Einleitung zur Kritik der politischen Okonomie
(1857), interpretedhere afresh,serves to legitimize the new theory.The
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202 NEW LITERARY HISTORY
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THE IDEALIST EMBARRASSMENT 203
our heads' that have a function in the constructionof works of art are
'copies of real things'" (p. 39). For if the beautiful art object elicits
a new and not yet existingneed, it can hardly be a copy of things which
are already materiallypresent at the same time, any more than the "laws
of beauty" can be drawn from that which is already materially present.
For the Marx of I844, these are the laws according to which man, unlike
the merely self-producing animal, creates ("reproduces the whole of
nature"), inasmuch as he "knows how to apply the appropriate standard
to the object in everycase"; and theycan scarcelybe derived fromalready
presentmaterial to which, though we scarcelyknow how, a standard must
firstbe applied, so that "nature appears as his work and his reality" to
man throughhis aesthetic activity.
It may be mentioned in passing that on pages 24ff.,Naumann entirely
fails to notice the contradiction between the young Marx's position,
which conceives of art as an appropriation of Nature and as a medium
for educating the senses, and the Leninist theory of reflection.The idea
of art as a paradigm for labor (plus the possibilitywhich Marx did not
exploit of being a paradigm for nonalienated labor), as an equally
original mode of appropriation or reproduction of Nature, bestows on
the product of artistic labor no less than of material labor a rank that
is no longer metaphysically subordinate to a higher, intellectual form
of being. The later Marxist-Leninist epistemology, on the other hand,
which views the artistic product as a copy of real things or a transla-
tion of the material into the ideal (p. 26), falls back involuntarily,in its
view of art, into a materialistic Platonism, insofar as it subordinates the
art product, qua copy, to the product of material labor, and thus accords
it merely a third place behind economic truth. Naumann nowhere ven-
tures to tell us what is relative about the "relative autonomy of art" (p.
30) and whether this relative autonomy removes art from the suspicion
of ideology (on p. 31 he is even so kind as to grant the propertied classes
strugglingfor dominance "a maximum of relative truth concerning social
existence") .
It is comfortingto learn that in the developed socialist society of the
German Democratic Republic "reading is gradually becoming a 'habit
of life' for the majority of people" (p. 13). A certain mistrust as to
whether the socialist reader is in fact mature enough seems to be deeply
rooted in Naumann's mind, however. This becomes apparent when,
polemicizing against Roland Barthes and myself,he goes so far as to
make the followingassertion: the revolutionaryauthor who writes realis-
tically "not only wishes the reading of his work to liberate the reader
'from adaptations, prejudices and constraints,by compelling him to a new
perception of things'; he wishes it to compel him to perceive things cor-
rectly" (p. 74). D. Schlennstedt's attack on the theory of Wolfgang
Iser is along the same lines: "By opening a search for meaning Iser's
theorysees the reader's freedomas guaranteed, in wavering indeterminacy
it sees a poetic goal. We wish to maintain, on the contrary,that the plu-
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204 NEW LITERARY HISTORY
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THE IDEALIST EMBARRASSMENT 207
NOTES
The following discussion is based on the results of a seminar on "Theories
and Critique of Marxist Aesthetics" which I conducted in the Fachbereich Litera-
turwissenschaftat the Universityof Constance in the summer of 1974. I am in-
debted for considerable stimulation to the members of the seminar, especially
Lothar Struss and Burkhart Steinwachs, and to discussions in a Heidelberg collo-
quium on questions of philosophic aesthetics (28-30 June 1974) and followingmy
lecture at the University of Munich (18 Dec. 1974). The third chapter was
published in the anthologyRezeptionsiisthetik:Theorie und Praxis, ed. R. Warning
(Munich, 1975)-
I R. Bubner, Neue Hefte fiirPhilosophie, 5 (i973), 38-73.
2 O. K. Werckmeister,Ideologie und Kunst bei Marx (Frankfurt, 1974), PP-
I4-I5-
3 "Raphael, as much as any other artist, was determined by the technical
advances in art made before him, by the organization of society and the division
of labor in his locality, and finallyby the division of labor in all the countrieswith
which his locality had intercourse.. . . In any case, with a communistorganization
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208 NEW LITERARY HISTORY
of society, there disappears the subordination of the artist to local and national
narrowness,which arises entirelyfromdivision of labor, and also the subordination
of the artist to some definite art, thanks to which he is exclusively a painter,
sculptor,etc., the veryname of his activityadequately expressingthe narrownessof
his professionaldevelopment and his dependence on division of labor. In a com-
munist society there are no painters but at most people who engage in painting
among other activities" (The German Ideology, tr. S. Ryazanskaya [Moscow, 1964],
PP. 442-43).
4 "It translates the seeming truth and values, which past works of art represent
for contemporaryculture, back into the past subjective ideas, convictions and
purposes of those who produced them" (p. 33).
5 How Werckmeisterproposes to get from the labor process of art production
to the "specific effects"of works of art and the differentarts, is his own secret
(ibid., p. 3I).
6 K. Kosik (Die Dialektik des Konkreten [Frankfurt,1967], pp. I33ff.) does
more justice to the fragmentarycharacter of the 1857 Einleitung when he ob-
serves: "Attention is concentrated, not upon elucidating the ideal character of
ancient art, but on interpretingthe problem of genesis and validity : the social
linkage of art and ideas in historyis not identical with their validity." From thence
Kosik develops his dialectic between the life of the work of art as a "reciprocal
interaction of work and mankind," and the concept of an imperishable absolute
and universal,which takes shape in history.
7 Herbert Marcuse, Counterrevolutionand Revolt (Boston, 1972), pp. 87-88.
8 Ibid., p. 9.
9 Marx, Early Writings,p. 157.
Io Wording due to E. Steinwachs, in his contribution to the aforementioned
seminar.
I JiirgenHabermas, Technik und Wissenschaftals 'Ideologie' (Frankfurt,1968),
PP. 9-47.
12 8th correcteded. (Berlin, 1972), p. 121.
13 In criticism of Marcuse's (meanwhile revised) thesis of the affirmative
character of culture, I have elsewhere questioned why his three-stage historico-
philosophical aesthetic specifically misconstrues the genuinely socially realized
achievements of aesthetic practice, which often run counter to philosophical
idealism and the affirmativeculture (see "Negativitit und Identifikation-
Versuch zur Theorie der isthetischenErfahrung," my contributionto Positionen
der Negativitdt,Poetik und HermeneutikVI (Munich, 1975).
I4 "Rezeptions~isthetikund marxistischeLiteraturtheorie,"Historizitiitin Sprach-
und Literaturwissenschaft-Vortriige und Berichte der Stuttgarter Germanis-
tentagung1972, ed. W. Miiller-Seidel (Munich, 1974), PP- 379-88.
I5 Mandelkow's summary,ibid., p. 381.
I6 Ibid., p. 384.
I7 "Die Partialitditder rezeptionsdisthetischen
Methode," R. Warning,Rezeptions-
iisthetik.
I8 As I did before him-and in almost the very words employed in my "Die
Partialitditder rezeptionsisthetischenMethode" (to appear in Yale French Studies).
19 Cf. p. 358, where only global reference is made to norms obtained from
the literaryheritage, and p. 366, where not a word is said about the difference
between Goethe's and Brecht's varieties of laconicism.
20 Cf. p. 366: "repeat his activity as our activity"; p. 378: "Perspectives
throughwhich he 'sees' the things represented."
21 In this context,see also my "Negativitit und Identifikation."
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