“It is impossible to explain the latest works of these wild men | that is, the artists of Der Blaue Reiter, and Die Brücke, [working in Munich, and Berlin] in terms of a formal evolution and a reinterpretation of Impressionism. The loveliest prismatic colors and the famous Cubist style have become meaningless in terms of the objectives of the iconoclasts. Their thinking has a different aim: with their labor, they want to create symbols for their era. symbols that belong on the altars of the coming spiritual religions behind which the technical producer will vanish.”

— Franz Marc

Quote of Franz Marc, in his text in the Almanac of the 'Blaue Reiter', 1912; as cited in Expressionism, a German intuition, 1905-1920, Neugroschel, Joachim; Vogt, Paul; Keller, Horst; Urban, Martin; Dube, Wolf Dieter; (transl. Joachim Neugroschel); publisher: Solomon R. Guggenheim Foundation, New York, 1980, p. 95
1911 - 1914

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Franz Marc35

German painter 1880–1916

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“It is impossible to explain the recent works of these 'savages' as a formal development and new interpretation of Impressionism... The most beautiful prismatic colors and the celebrated Cubism are now meaningless goals for these 'savages.”

Franz Marc (1880–1916) German painter

1911 - 1914, The 'Savages' of Germany' (1912)

“Their thinking has a different aim: To create out of their work symbols for their own time, symbols that belong on the altars of a future spiritual religion, symbols behind which the technical heritage cannot be seen. Scorn and stupidity will be like roses in their path.”

Franz Marc (1880–1916) German painter

1911 - 1914, The 'Savages' of Germany' (1912)

“Who are these 'savages' in Germany? For the most part they are both well-known and widely disparaged: Die Brücke in Dresden, the 'Neue Sezession' in Berlin, and 'Die Neue Vereinigung' in Munich.”

Franz Marc (1880–1916) German painter

1911 - 1914, The 'Savages' of Germany' (1912)

“It is the fallacy of all intellectuals to believe that intellect can grasp life. It cannot, because it works in terms of symbols and language.”

Colin Wilson (1931–2013) author

Source: Introduction to the New Existentialism (1966), p. 112
Context: It is the fallacy of all intellectuals to believe that intellect can grasp life. It cannot, because it works in terms of symbols and language. There is another factor involved: consciousness. If the flame of consciousness is low, a symbol has no power to evoke reality, and intellect is helpless.

“I made my examination in Berlin in 1915. And I must say also that Berlin was for me in another way very important. At the time there were all these new movements – 'Die Brücke'…… the 'Der Blaue Reiter', Walden of the 'Storm' Gallery. Then Kassierer who bought the Chagalls, the first Chagall's that were ever seen in Europe were there. And there was 'Die Brücke'. Rottluff, Heckel, and Kirchner. You know we saw all that. Which was good. You see, Kassierer was then the man who bought the modern French painters. He had particularly Degas who I consider still today a very good painter, one of the best. But, anyway, in spite of my teaching my art was my concern. On the little money I had collected I lived in Berlin very cheaply, ate very cheaply. And already in 1920 I saved the first salaries I received to go to Munich… So for the first time I saw the old masters, Rubens and all at the Alte Pinakothek.”

Josef Albers (1888–1976) German-American artist and educator

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“conventional terms such as service work, intellectual labor, and cognitive labor all refer to aspects of immaterial labor, but none of them captures its generality. As an initial approach, one can concieve immaterial labor in two principle forms. The first for refers to labor, that is primarily intellectual or linguistic such as problem solving, symbolic and analytical tasks, and linguistic expressions. This kind of immaterial labor produces ideas, symbols, codes, texts, linguistic figures, images and other such products. We call the other principle form of immaterial labor "affective labor."”

Antonio Negri book Multitude: War and Democracy in the Age of Empire

Affective labor, then, is labor that produces or manipulates affects such as a feeling of ease, well-being, satisfaction, excitement, or passion.
108
Multitude: War and Democracy in the Age of Empire

“Each of us [the Der Blaue Reiter (Blue Rider) artists] was interested in the work of the other members of our group, much as each of us was also interested in the health and happiness of the others. But we were still far from considering ourselves as a group or a school of art... I don't think we were ever as programmatic in out theories, as competitive or a self-assertive, as some of the modern [art] schools of Paris.”

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Source: Interview by Edouard Roditi (1958), p. 117

“The real harm of term extension comes not from these famous works. The real harm is to the works that are not famous, not commercially exploited, and no longer available as a result.”

Lawrence Lessig book Free Culture

Free Culture (2004)
Context: It is valuable copyrights that are responsible for terms being extended. Mickey Mouse and "Rhapsody in Blue." These works are too valuable for copyright owners to ignore. But the real harm to our society from copyright extensions is not that Mickey Mouse remains Disney's. Forget Mickey Mouse. Forget Robert Frost. Forget all the works from the 1920s and 1930s that have continuing commercial value. The real harm of term extension comes not from these famous works. The real harm is to the works that are not famous, not commercially exploited, and no longer available as a result.

“I think of Abstract Art in the same way I think of all Art, Past and Present. I see it as divided into two Major categories, Objective and Subjective. Objective Art is Absolute Art. Subjective Art is Illustration, or communication by Symbols, Replicas, and Oblique Emotional Passes. They are both Art, but their Content has no Identity. Their difference cannot be defined as a difference of Idiom, because all Paintings have the Laws of Design as a common denominator. Design exists as an Idiom of Color-Space Logic, and it also exists in an Idiom of Representational Likenesses. Objective Art and Subjective Art exist in both Idioms. Their difference can only be defined in terms of what the Artist thinks his Purpose means-its Content as a Design Image.”

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Source: George L. K. Morris, Willem De Kooning, Alexander Calder, Fritz Glarner, Robert Motherwell, Stuart Davis. " What Abstract Art Means to Me http://www.jstor.org/stable/4058250," in: The Bulletin of the Museum of Modern Art, Vol. 18, No. 3, (Spring, 1951), pp. 2-15

“It can be sensed that there is a new religion arising in the country, still without a prophet, recognized by no one. Religions die slowly. But the artistic style that was the inalienable possession of an earlier era collapsed catastrophically in the middle of the nineteenth century [German Romanticism? ]. There has been no style since... Since then, serious art has been the work of individual artists whose art has had nothing to do with 'style' because they were not in the least connected with the style or the needs of the masses. Their works arose rather in defiance of their times. They are characteristic, fiery signs of a new era that increase daily everywhere. This book [The 'Almanak'], initiated by Franz Marc & Kandinsky ] will be their focus..”

Franz Marc (1880–1916) German painter

1911 - 1914, The 'Savages' of Germany' (1912)

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Franz Marc35

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