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A rose is the visible result of an infinitude of complicated goings on in the bosom of the earth and in the air above, and similarly a work of art is the product of strange activities in the human mind.
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All sensitive people agree that there is a peculiar emotion provoked by works of art.
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Art and Religion are, then, two roads by which men escape from circumstance to ecstasy. Between aesthetic and religious rapture there is a family alliance. Art and Religion are means to similar states of mind.
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Comfort came in with the middle classes.
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Do not mistake a crowd of big wage-earners for the leisure class.
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For, to appreciate a work of art we need bring with us nothing from life, no knowledge of its ideas and affairs, no familiarity with its emotions. Art transports us from the world of man's activity to a world of aesthetic exaltation. For a moment we are shut off from human interests; our anticipations and memories are arrested; we are lifted above the stream of life.
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Genius worship is the inevitable sign of an uncreative age.
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I will try to account for the degree of my aesthetic emotion. That, I conceive, is the function of the critic.
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It is the mark of great art that its appeal is universal and eternal.
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It would follow that 'significant form' was form behind which we catch a sense of ultimate reality.
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Only reason can convince us of those three fundamental truths without a recognition of which there can be no effective liberty: that what we believe is not necessarily true; that what we like is not necessarily good; and that all questions are open.
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The forms of art are inexhaustible; but all lead by the same road of aesthetic emotion to the same world of aesthetic ecstasy.
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There must be some one quality without which a work of art cannot exist; possessing which, in the least degree, no work is altogether worthless.
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We all agree now - by "we" I mean intelligent people under sixty - that a work of art is like a rose. A rose is not beautiful because it is like something else. Neither is a work of art. Roses and works of art are beautiful in themselves.
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We have no other means of recognising a work of art than our feeling for it.

Biography

Arthur Clive Howard Bell (1881-1964) was an English critic, associated with the Bloomsbury group.

Clive Bell was educated at Trinity College, Cambridge, and came to London, where he met and married the artist, Vanessa Stephen (sister of Virginia Woolf) in 1907. By World War I their marriage was over, although they never officially separated: not only did they keep visiting each other regularly, they also kept spending holidays together, paid "family" visits to Clive's parents, and Clive lived for long stretches of time at Charleston with Vanessa, Duncan Grant and their (= Clive's, Vanessa's and Duncan's) three children.

Clive and Vanessa had two sons (Julian and Quentin), who both became writers, Julian dying in the Spanish Civil War in 1937.

Angelica Garnett wore Clive's last name until she married, but was in fact Duncan's daughter, which she learnt from her mother shortly after Julian's death.

Key ideas


Bell was one of the founders of the formalist theory of art. In his work Significant Form in Art he claimed that representation and emotion in themselves do not contribute to the aesthetic experience of a painting. Instead it is the significant form within the painting which determines its artistic content. He defines Significant Form for painting as "relations and combinations of lines and colours" and considered it to be common to all works of visual art. He went on to use significant form as a definition of all art. His theory relies on treating "aesthetic experience" as an emotion distinct from other emotions, and one that is triggered by significant form - the common quality of any work of art.

...(more on Wikipedia)

This article is licensed under the GNU Free Documentation License. It uses material from the Wikipedia article "Clive Bell".
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