Painting the scene. Diderot at the Salon (year 2022)
Gabriel de Saint-Aubin, Vue du Salon de 1767
Course presentation
After the rout of the encyclopedic adventure and his failure at the theater, Diderot, at the suggestion of his friend Grimm, threw himself into writing reviews of the Salons, the exhibitions that the Royal Academy of Painting, in the eighteenth century, organized every two years at the Salon carré in the Louvre. Presented as familiar letters written to Grimm, Diderot's Salons were circulated in the Correspondance littéraire, a handwritten journal he intended for a handful of princely subscribers in the courts of northern and eastern Europe.
Diderot took to the game and, from the few pages of the Salon de 1759, moved on to volumes in 1765 and 1767. Yet at the outset, he knew very little about painting, to which he had only taken a passing interest in the Encyclopédie. It was from his experience as a theater theorist that he approached the pictorial scene, and it was to the dramatic effectiveness of composition that he was first sensitive. But painting resists purely theatrical modeling: Diderot will gradually discover what in painting resists the stage. Around this resistance takes shape Diderot's path to aesthetics: a path that is contradictorily Platonic and materialist, at the antipodes of Kantian aesthetics.
Programmed text
Diderot, Œuvres, tome IV " Esthétique - Théâtre ", Laffont, Bouquins, 1996
Course material
Stéphane Lojkine, L'Œil révolté. Les Salons de Diderot, J. Chambon, 2007
Program
Diderot at the Salon: truth, poetry, magic
From the Louvre Salon to Diderot's Salon
Definition, issues and problems of description in the Salons
Composing painting: the choice of the moment
- The Encyclopédie
- Lépicié, Guillaume le Conquérant
article composition.
Theatricality of painting
- Vanloo's Médée
Scene dissemination: Vernet
Essay topics
Subject #1
"To paint as one spoke in Sparta" (p. 1035)
Topic #2
In The Society of the Spectacle, Guy Debord writes, in 1992:
"The spectacle, as the present social organization of the paralysis of history and memory, of the abandonment of history which erects itself on the basis of historical time, is the false consciousness of time." (n°158)
Do you think Diderot's relationship to the pictorial scene falls under this false consciousness of time? You will support your reflection with specific examples borrowed from the Salons and, where appropriate, Diderot's theater.
Subject n°3
In Le Spectateur émancipé, Jacques Rancière writes:
"What man contemplates in the spectacle is the activity that has been stolen from him; it is his own essence, now alien, turned against him, the organizer of a collective world whose reality is that of this dispossession." (La Fabrique, 2008, p. 13)
To what extent do these words apply to the relationship that Diderot develops vis-à-vis the work of art in the Salons? You will support your discussion with precise references to the text of the Salons and to the works Diderot describes there.
Subject #4
Explain and comment on these words by Diderot in the Essais sur la peinture:
"It's really a question of furnishing one's canvas with figures! These figures must place themselves there, as in nature. They must all contribute to a common effect, in a strong, simple and clear way; otherwise I'll say, like Fontenelle to the Sonata: "Figure, what do you want from me?"" (p. 500)
Subject no. 5
In La Tache aveugle, Jacqueline Lichtenstein writes, about the relationship between painting and sculpture in the eighteenth century:
"To see is to desire to touch. But the pleasure of seeing demands that this desire be restrained. To see is to desire to approach. But the pleasure of seeing requires maintaining a distance. Above all, don't touch. Or touch delicately, touch tactfully, that is, with the tips of your eyes only, without ever making contact." (Jacqueline Lichtenstein, La tache aveugle. Essai sur les relations de la peinture et de la sculpture à l'âge moderne, Gallimard, Nrf Essais, 2003, chap. 2, p. 75)
To what extent do these remarks seem to you to accord with Diderot's aesthetic experience in the Salons?
Diderot
Archive mise à jour depuis 2006
Diderot
Les Salons
L'institution des Salons
Peindre la scène. Diderot au Salon (année 2022)
Les Salons de Diderot, de l’ekphrasis au journal
Décrire l’image : Genèse de la critique d’art dans les Salons de Diderot
Le problème de la description dans les Salons de Diderot
La Russie de Leprince vue par Diderot
La jambe d’Hersé
De la figure à l’image
Les Essais sur la peinture
Atteinte et révolte : l'Antre de Platon
Les Salons de Diderot, ou la rhétorique détournée
Le technique contre l’idéal
Le prédicateur et le cadavre
Le commerce de la peinture dans les Salons de Diderot
Le modèle contre l'allégorie
Diderot, le goût de l’art
Peindre en philosophe
« Dans le moment qui précède l'explosion… »
Le goût de Diderot : une expérience du seuil
L'Œil révolté - La relation esthétique
S'agit-il d'une scène ? La Chaste Suzanne de Vanloo
Quand Diderot fait l'histoire d'une scène de genre
Diderot philosophe
Diderot, les premières années
Diderot, une pensée par l’image
Beauté aveugle et monstruosité sensible
La Lettre sur les sourds aux origines de la pensée
L’Encyclopédie, édition et subversion
Le décentrement matérialiste du champ des connaissances dans l’Encyclopédie
Le matérialisme biologique du Rêve de D'Alembert
Matérialisme et modélisation scientifique dans Le Rêve de D’Alembert
Incompréhensible et brutalité dans Le Rêve de D’Alembert
Discours du maître, image du bouffon, dispositif du dialogue
Du détachement à la révolte
Imagination chimique et poétique de l’après-texte
« Et l'auteur anonyme n'est pas un lâche… »
Histoire, procédure, vicissitude
Le temps comme refus de la refiguration
Sauver l'événement : Diderot, Ricœur, Derrida
Théâtre, roman, contes
La scène au salon : Le Fils naturel
Dispositif du Paradoxe
Dépréciation de la décoration : De la Poésie dramatique (1758)
Le Fils naturel, de la tragédie de l’inceste à l’imaginaire du continu
Parole, jouissance, révolte
La scène absente
Suzanne refuse de prononcer ses vœux
Gessner avec Diderot : les trois similitudes