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Ever since at least Plato a connection between the artist and madness has been made. However, in recent centuries this has focused especially on psychological disorders. While such studies are not unimportant, overemphasis on this can lead to a one-sided, rather dark view of a self-absorbed artistic “genius.” Ultimately this distracts from the real subject of art, which is the diverse beauty of the world around us. This paper will argue that a better way to think of the artist is not in terms of madness but in terms of foolishness. The artist’s closest analog is not the mad person but the fool. In fact, the artist is not merely like a fool but the artist is a fool. The paper is divided in three parts. First, three different thinkers who all discuss the artist as mad are considered, Jacques Maritain, Plato, and Schopenhauer. For all three, the association of creativity with literal madness is only an analogy and the two have no direct connection, rather the artist participates in what Plato calls “divine madness.” The second part proposes that there is a general form of madness in modern society, which is the opposite of this divine madness, the result of the subjective turn toward the self in philosophy and psychology that leads to an obsession with the self. The third part considers how viewing the artist as a fool provides a response to this particular madness, a response that goes beyond simply returning to Plato’s divine madness as a dialectical alternative.
The European Proceedings of Social and Behavioural Sciences, 2019
This is an Open Access article distributed under the terms of the Creative Commons Attribution-Noncommercial 4.0 Unported License, permitting all non-commercial use, distribution, and reproduction in any medium, provided the original work is properly cited.
Journal of Humanistic Psychology, 2007
This article presents a psychological study of the “successful creative artist” and the relationship between art and mental disturbance. To elaborate, this article emphasizes what the author considers to be “natural” (i.e., self-motivated) creative self-expression in comparison to “normal” (i.e., socially approved) patterns of behavior. Although what is natural may overlap with what is considered normal in society, rarely are the two placed on equal footing. To illustrate this problem, the author introduces a new theory, “the artistic theory of psychology,” that casts a new light on the “successful” creative artist. Along the lines of Thomas Szasz and R. D. Laing, that which is referred to as “mental illness” is viewed from a nonjudgmental perspective but with the distinctive feature of suggesting that some people who are considered to be mentally ill may have significant creative artistic potential that can be highly therapeutic, both for them and for society at large.
In this paper, I look at Kant's third Critique and the persona of an artist that is at the heart of his account of beautiful art. My analysis shows that the genius has four-fold capacity: (i) to summon aesthetic attributes so as to give substance to otherwise ineffable aesthetic ideas, that is, rational and moral ideas and concepts derived from experience, (ii) to arrange these attributes in a formal order so as to create beautiful art and inspire aesthetic pleasure, (iii) to touch other artists by awakening their genius, so as to establish schools of style, (iv) to initiate reflection in the audience, so as to contribute to their cognitive engagements with the world.
One of the oldest debates in psychology concerns the relationship between creativity and madness. The prima facie evidences in the history indicate that creativity often comes with a certain price tag, the price tag being mental disorders or mental illness. The extent of the mental illness in the stipulated scenarios depends on person to person. However, the putative dichotomous coexistence of the two has time and again solicited umpteen numbers of questions and their subsequent studies. Although the concept of mad geniuses is based more on Hollywood movies than on scientific research, there is indeed some evidence of the counterproductive or the undesirable features associated with creativity. Throughout history, numerous artists have been found battling mental illness and leading scientists examining the link between creativity and mental illness. This paper aims to dig into this deeper, by reviewing and analyzing, in a brief manner, the studies that have taken place on the concept and trace back the lives of some of the most eminent artists that have ever existed. EARLY RESEARCHES: According to an early theory given be Cesare Lombroso, an Italian criminologist, the cause of 'Genius' was a constitutional defect, a defect that commonly showed itself as insanity, either in the genius or in his family. 1 Working from another direction, another researcher (Jamison), in 1989 took a sample of 47 famous living British Writers and Artists. They were people who had won major awards such as the Booker Prize, or were distinguished members of the Royal Academy of Arts. She found that 38% of them had received treatment for affective disorder (antidepressant, lithium and/or hospitalisation). The 'insanity' theory by Lombrosso was supported by several later studies, however, other studies seemed to be deviated from Lombroso's point of view and supported an
I discuss the sources of madness, art and philosophy. I describe three aspects of madness: 1) perplexity, 2) the sphere of the mad world, 3) mad symbolisations. Finally I make some remarks on madness, writing and philosophy.
Madness and art have a lot in common. A look at the biographies of eminent artists like Vincent van Gogh, Robert Schumann or Virginia Woolf is suggestive of this link, but so are particular art forms and movements in modernist art such as Dada or Surrealism. These forms of art reveal an alternative look over the world and one's experience of it, different from the conventional way of perceiving reality and interacting with it. One particular phenomenon that gives this proximity between art and madness a new relevance is art brut, outsider art created beyond the limits of official culture, in particular art produced by people suffering from psychotic pathologies of different kinds. Paintings, texts and sculptures produced by insane asylum patients such as Adolf Wölfli or Ferdinand Cheval are admired as works of art and not as the mere expression of an abnormal inner life. This proximity between madness, in all its possible manifestations, and art raises the question of the significance of each in evolutionary terms. Art consumes a lot of energy and attention both in individuals' private life and in social existence, yet its immediate functional importance is not evident, nor is it clear in evolutionary terms what might have been the advantage of this particular form of cultural adaptation. Madness, on the other hand, is a cognitive dysfunction that evolutionary selective pressure has not eradicated, suggesting that there might also be an adaptive advantage in keeping it along the cognitive development of the species. In this paper we propose to explore the affinities between art (with a special focus on literature) and madness, and how this proximity is suggestive of a deeper connection in evolution, important for the development of human cognition as unique as we know it today.
2006
Abstract: Four important themes in self psychology as developed by Heinz Kohut are remarkably congruent with current theoretical constructs in the field of evolutionary (Darwinian) psychology: (1) the concept of narcissism; (2) the claim for the innate human capacity for empathy; (3) the recognition of the importance of group cohesion and (4) the belief that individual psychological distress is produced by a changed environment rather than a dysfunctional self. By recasting Kohut's themes in a Darwinian framework and interpreting them with personal views of the phylogenetic origin and nature of the arts As one who writes about the arts from the Darwinian framework of evolutionary psychology, I have been intrigued to discover interesting and possibly fruitful correspondences between my ideas and selfobject theory as articulated by Heinz Kohut and others who, like him, have antecedents in the British psychological tradition called object relations. In Art and Intimacy (Dissanayak...
One cannot deny that, the creativity process of an artist has always been an attractive topic. People have come up with various theories about how the writers and poets write; what makes them create and especially for the critiques who are interested in their psyche: what are their motives? In this essay, the main aim is to answer these questions by wearing the glasses of psychoanalytic approach, looking through some of James Joyce's works and comparing them with one another; also comparing them with the works of other modernist authors such as Thomas Hardy and Thomas Mann. Beyond doubt, every literature student should have heard about the common "genius and isolated artist" persona while they are learning romantic literature. The artist is kind of a special, magical and genius kid and he seeks for inspiration in the meadows, woods, or maybe "He locks himself up alone in his bedroom, shuts his windows to keep out the beautiful daylight and makes himself an artificial light" like Romeo does before he falls in love with Juliet in Shakespeare's Romeo and Juliet.
2021
Since its existence, art objects have always been different from other objects in terms of perception and interpretation and have preserved their mystery for both the artist and the audience. This mystery was tried to be supported by various theories by the artist and the audience, and defined and defined with concepts such as spiritual development, spirituality and intuition. There is an ambiguity especially regarding intuition. The concept of intuition seems to be trapped in a bridge between the physical world and the superphysical world. The concept of intuition has been interpreted together with the teachings of Theosophy and Buddhism and turned into an educational theory in today's art-based studies. In our age, interpretations beyond reality are increasing and unfortunately faced with the danger of losing the ground of reality. Art is a type of knowledge and knowing. Due to this feature, the compatibility of surreal discourses with this type of knowledge is discussed in this article, and on the other hand, it is tried to show how concepts such as synesthesia and intuition become possible on the basis of reality, based on the artistic experiences of world-famous artists.
This paper focuses on the creativity of the patient in analysis and compares it to that of the artist. Taking artists’ descriptions of their practices as its starting point, the paper suggests that the relationship between patient and analyst parallels that between artist and medium. Psychoanalysis and artistic process can both be seen in terms of a complex interplay between oneness and separateness in which aggression and destructiveness play an essential part. The paper includes a discussion of different forms of aggression and destructiveness within the creative process with particular reference to Winnicott’s paper ‘The use of an object’ (1969) and Rozsika Parker’s ‘Killing the angel in the house’ (1998). It suggests that a consideration of artists’ creative processes can shed light both on the experience of the patient in analysis and on the role of the analyst in facilitating the development of the patient’s creativity.
Where do new ideas come from? What is the inception point for innovative ideas and how and why do some change in order to become valuable and influential works? Can one trace the antecedents of creative discoveries in order to understand how their authors came to make them? Can these questions be answered or artistic genius is an unexplainable myth? This paper will start with the generally accepted definition of the term genius, and then give an overview of the major theories attempting to explain it in order to move on to a few considerations on what happens with the myth of genius nowadays. Attempts to explain the nature of genius date since the time of Plato, whose doctrine was centered on the artist-demiurge endowed with divine reason, able to bring order into chaos. The Renaissance view opposed this stance with the artist as God, a creator that makes something out of nothing. Romanticism linked genius to notions of pain and suffering, melancholy, madness and death, ideas that are often accepted by popular belief as being related to the nature of tormented contemporary geniuses such as Kurt Cobain or Amy Winehouse. From Eureka moments to manic-depression, from favourable context to beneficial influence of family and education, from simple chance to divergent or lateral thinking, each theory of creativity adds little pieces to the puzzle of what we think we know about genius. This paper inclines towards narrowing down the essence of genius at the level of the work of art, suggesting the creative product as the key to our understanding of culture.
Industrial and mechanic environment of modernism and uncertainty of postmodernism affected individuals' daily lives and in turn their feelings and expressions. Art world, accordingly, since impressionism, started to concern more and more about suffrage and existential crises of individuals. Many artists express these themes differently through their canvases or installations. Van Gogh used his mind-scapes, Jackson Pollock used his insanely painted abstract-expressionist canvases, Rothko used his colour experiments and Tracey Emin expressed her moments of insanity through her drawings and poems. What they have in common is their concern on mind of individuals. They dare to go undiscovered realms of the human mind. This paper aims to discuss such questions as: how moments of insanity expressed and how these expressions changed through time as the world moves from modernism to post-modernism? What drives an individual to so called insanity in the eyes of an artist? Is there any relation between creative process and insanity? Through the paper; each artist's works, dealing with madness or personal struggles, examined in levels of usage of artistic medium and technique along with conceptual and semantic depth they have.
International Journal of Applied Psychoanalytic Studies, 2018
American Journal of Psychiatry, 1995
Art, Creativity, and Psychoanalysis: Perspectives from Analyst-Artists collects personal reflections by therapists who are also professional artists. It explores the relationship between art and analysis through accounts by practitioners who identify themselves as dual-profession artists and analysts. The book illustrates the numerous areas where analysis and art share common characteristics using first-hand, in-depth accounts. These vivid reports from the frontier of art and psychoanalysis shed light on the day-today struggle to succeed at both of these demanding professions. From the beginning of psychoanalysis, many have made comparisons between analysis and art. Recently there has been increasing interest in the relationship between artistic and psychotherapeutic practices. Most importantly, both professions are viewed as highly creative, with spontaneity, improvisation, and aesthetic experience seeming to be common to each. However, differences have also been recognized, especially regarding the differing goals of each profession: art leading to the creation of an artwork, and psychoanalysis resulting in the increased welfare and happiness of the patient. These issues are addressed head-on in Art, Creativity, and Psychoanalysis: Perspectives from Analyst-Artists. The chapters consist of personal essays by analyst-artists who are currently working in both professions; each has been trained in and is currently practicing psychoanalysis or psychoanalytic psychotherapy. The goal of the book is to provide the reader with a new understanding of psychoanalytic and psychotherapeutic processes from the perspective of art and artistic creativity. Drawing on artistic material from painting, poetry, photography, music, and literature, the book casts light on what the creative processes in art can add to the psychoanalytic endeavor, and vice versa.
were all well aware of their uncharitable culture. Equipped with firm feminist bents and creative visions, each of three women produced a seminal work -The Story of Avis, "The Yellow Wallpaper," and The Awakening, respectively -taking that atmosphere to task. In these stories, each of the three women produces a female protagonist who struggles for having been born simultaneously an artist and a woman. The writers pit their women's desires against the restrictive latitude of their time and show how such conditions drive women to madness, as a result of which they are forced to either escape into the blind mind of insanity or deal daily with their pain and inescapable societal condemnation. In an age where "hysteria" was a frequent hit in the vernacular, Phelps, Gilman and Chopin use art and literature as mediums to show that, indeed, there is a method behind the madness.
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