But both emotionally and intellectually they all remain frozen in their own immediacy; they fail to pierce the surface to discover the under lying essence, i.e. the real factors that relate their experiences to the hidden social forces that produce them. On the contrary, they all develop their own artistic style – more or less consciously – as a spontaneous expression of their immediate experience.
The hostility of all modern schools towards the very meagre vestiges of the older traditions of literature and literary history at this time, culminates in a passionate protest against the arrogance of critics who would like to forbid writers, so it is alleged, to write as and how they wish. In so doing, the advocates of such movements overlook the fact that authentic freedom, i.e. freedom from the reactionary prejudices of the imperialist era (not merely in the sphere of art), cannot possibly be attained through mere spontaneity or by persons unable to break through the confines of their own immediate experience. For as capitalism develops, the continuous production and reproduction of these reactionary prejudices is intensified and accelerated, not to say consciously promoted by the imperialist bourgeoisie. So if we are ever going to be able to understand the way in which reactionary ideas infiltrate our minds, and if we are ever going to achieve a critical distance from such prejudices, this can only be accomplished by hard work, by abandoning and transcending the limits of immediacy, by scrutinizing all subjective experiences and measuring them against social reality. In short it can only be achieved by a deeper probing of the real world.
Artistically, as well as intellectually and politically, the major realists of our age have consistently shown their ability to undertake this arduous task. They have not shirked it in the past, nor do they today. The careers of Romain Rolland and of Thomas and Heinrich Mann are relevant here. Different though their development has been in other respects, this feature is common to them all.
Even though we have emphasized the failure of the various modern literary schools to progress beyond the level of immediate experience, we should not wish it to be thought that we decry the artistic achievements of serious writers from Naturalism to Surrealism. Writing from their own experience, they have often succeeded in developing a consistent and interesting mode of expression, a style of their own, in fact. But when we look at their work in the context of social reality, we see that it never rises above the level of immediacy, either intellectually or artistically.
Hence the art they create remains abstract and one-dimensional. (In this context it is immaterial whether the aesthetic theory espoused by a given school favours ‘abstraction’ in art or not. Ever since Expressionism the importance attached to abstraction has been consistently on the increase, in theory as well as in practice.) At this point the reader may well believe that he detects a contradiction in our argument: surely immediacy and abstraction are mutually exclusive? However, one of the greatest achievements of the dialectical method – already found in Hegel – was its discovery and demonstration that immediacy and abstraction are closely akin, and, more particularly, that thought which begins in immediacy can only lead to abstraction.
In this context, too, Marx put Hegelian philosophy back on its feet, and in his analysis of economic relationships he repeatedly showed, in concrete terms, just how the kinship between immediacy and abstraction finds expression in the reflection of economic realities. We must confine ourselves to one brief illustration. Marx shows that the relationship between the circulation of money and its agent, mercantile capital, involves the obliteration of all mediations and so represents the most extreme form of abstraction in the entire process of capitalist production. If they are considered as they manifest themselves, i.e. in apparent independence of the overall process, the form they assume is that of the purely automatic, fetishized abstraction: ‘money begets money’. This is why the vulgar economists who never advance beyond the immediate epiphenomena of capitalism feel confirmed in their beliefs by the abstract, fetishized world that surrounds them. They feel at home here like fish in water and hence give vent to passionate protests about the ‘presumption’ of a Marxist critique that requires them to look at the entire process of social reproduction. Their ‘profundity, here as everywhere else, consists in perceiving the clouds of dust on the surface and then having the presumption to assert that all this dust is really very important and mysterious’, as Marx comments à propos of Adam Müller. It is from considerations such as these that I described Expressionism in my old essay on the subject as an ‘abstraction away from reality’.
It goes without saying that without abstraction there can be no art – for otherwise how could anything in art have representative value? But like every movement, abstraction must have a direction, and it is on this that everything depends. Every major realist fashions the material given in his own experience, and in so doing makes use of techniques of abstraction, among others. But his goal is to penetrate the laws governing objective reality and to uncover the deeper, hidden, mediated, not immediately perceptible network of relationships that go to make up society. Since these relationships do not lie on the surface, since the underlying laws only make themselves felt in very complex ways and are realized only unevenly, as trends, the labour of the realist is extraordinarily arduous, since it has both an artistic and an intellectual dimension. Firstly, he has to discover these relationships intellectually and give them artistic shape. Secondly, although in practice the two processes are indivisible, he must artistically conceal the relationships he has just discovered through the process of abstraction – i.e. he has to transcend the process of abstraction. This twofold labour creates a new immediacy, one that is artistically mediated; in it, even though the surface of life is sufficiently transparent to allow the underlying essence to shine through (something which is not true of immediate experience in real life), it nevertheless manifests itself as immediacy, as life as it actually appears. Moreover, in the works of such writers we observe the whole surface of life in all its essential determinants, and not just a subjectively perceived moment isolated from the totality in an abstract and over-intense manner.
This, then, is the artistic dialectic of appearance and essence. The richer, the more diverse, complex and ‘cunning’ (Lenin) this dialectic is, the more firmly it grasps hold of the living contradictions of life and society, then the greater and the more profound the realism will be.
In contrast to this, what does it mean to talk of an abstraction away from reality’ ? When the surface of life is only experienced immediately, it remains opaque, fragmentary, chaotic and uncomprehended. Since the objective mediations are more or less consciously ignored or passed over, what lies on the surface is frozen and any attempt to see it from a higher intellectual vantage-point has to be abandoned.
There is no state of inertia in reality. Intellectual and artistic activity must move either towards reality or away from it. It might seem paradoxical to claim that Naturalism has already provided us with an instance of the latter. The milieu theory, a view of inherited characteristics fetishized to the point of mythology, a mode of expression which abstractly pinpointed the immediate externals of life, along with a number of other factors, all those things thwarted any real artistic breakthrough to a living dialectic of appearance and essence. Or, more precisely, it was the absence of such a breakthrough that led to the Naturalist style. The two things were functions of each other.
This is why the photographically and phonographically exact imitations of life which we find in Naturalism could never come alive; this is why they remained static and devoid of inner tension. This is why the plays and novels of Naturalism seem to be almost interchangeable – for all their apparent diversity in externals. (This would be the place to discuss one of the major artistic tragedies of our time: the reasons why Gerhart Hauptmann failed to become a great realist writer after such dazzling beginnings. But we have no space to explore this here. We would merely observe in passing that Naturalism inhibited rather than stimulated the development of the author of The Weavers and The Beaver Coat, and that even when he left Naturalism behind him he was still unable to discard its ideological assumptions.)
The artistic limitations of Naturalism quickly became obvious. But they were never subjected to fundamental criticism. Instead, the preferred method was always to confront one abstract form with