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"this book has exposed a deep fault line in the history of modern art, by revealing the dramatic and systematic differences between experimental and conceptual approaches to artistic innovation that have separated seekers and finders over the course of time."
Indeed, "Painting Outside the Lines" has done just that! Challenging the common assumption that all artists naturally produce more valuable paintings as they mature, Galenson has discovered that although some artists do conform to this expectation, others actually produce their most valuable paintings when they are younger. Experimental innovators, such as Cezanne and Motherwell, constantly revise their work, rarely feeling as if their work is ever fully completed, and have their greatest success when they are older. No doubt they would agree with Nietzsche's observation: "But it takes more courage to make an end than a new verse. All doctors and poets [and artists] know that." Conceptual artists, including Picasso and Stella, on the other hand, make many drafts before they execute their paintings, and consider their paintings finished once their initial conception of them is complete. LeWitt, a conceptual painter, even went so far as to have his work executed by others.
Galenson quantifies the value of artists' paintings by their appearances in art exhibits and by their inclusions in art books. This pragmatic approach is an innovative contrast to the ways in which art historians evaluate art. Moreover, Galenson's insight into the two radically different methods of artistic innovation could be applied to myriad other creative disciplines, including poetry and music.
Galenson, himself an experimental economist, has ended his book on a dramatic note. I will be eager to see how he develops his own work further, now that his original theory is in place.
And how does God speak? In theological definitions? In the categories of philosophy? If this were so, Joan could have neatly deflected the attacks of the inquisitorial court. No, for Peguy, God speaks from the heart with the simplicity of a peasant father, in language that is permeated with the Psalms and the common language of the Gospels. He repeats himself often, not because he is a doddering old man, or because he is lecturing us, but because he is revealing still further dimensions to mysteries that we may regard as trite. And though the words repeat, the meanings modulate and take on nuances previously inconceivable. In Peguy, God repeats himself because he would have us appreciate the depths of his creation, particularly hope:
What surprises me, says God, is hope.
And I can't get over it.
This little hope who seems like nothing at all.
This little girl hope.
Immortal. (7)
The translator, David Louis Schindler, Jr., has done very well in turning the French idiom of Peguy into English idiom. The lover of poetry will find this book very accessible, and the student of poetry will find avenues for further exploration. This poem was translated from the French critical edition, and offers full biographic notes and a bibliography on Peguy at the end. In addition, a preface by Jean Bastaire, an excerpt by Balthasar on Peguy, appreciations of Peguy's contemporaries, a publisher's note and a translator's note offer further context for the poem. For my part, I recommend that the poem be read first, for the poet still does a marvellous job of making himself clear to the reader. This work has waited eighty-five years to be translated into English, let us wish that its secret of renewal finds its way into American hearts.
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