Some people & not a few Artists have asserted that the Painter of this Picture would not have done so well if he had been properly Encourag’d. Let those who think so, reflect on the State of Nations under Poverty & their incapability of Art; tho’ Art is Above Either, the Argument is better for Affluence than Poverty; & tho’ he would not have been a greater Artist, yet he would have produc’d Greater works of Art in proportion to his means.
In this quote from Blake he is talking of himself in the third person! However, it also brings to the fore the relationship of all artists to society and vice versa. How important are the Arts in society? How much value does the public attach to writers, artists and musicians in the UK for instance? Some commentators think of the English as philistines! The Irish in contrast are lovers of literature. How much can the state support and encourage the Arts is a perennial question. Be that as it may I leave the question open as I am simply ‘thinking aloud’ in this post and have not any particular thesis to advance!
What prompted me to post is that I have been reading Jacob Bronowski’s William Blake. When it was first published in 1944 it got the reputation of being a Marxist analysis. He puts Blake fairly and squarely in the industrial and economic conditions of his time. This is why I find it a revealing read. In my book I am focusing on Blake’s spiritual message and it is useful to have a historical counterpart. Bronowski wasn’t the first to highlight the social and economic conditions of Blake’s world, but perhaps he painted Blake as a man of his time much more than as a visionary poet/artist.
In the first chapter he states his aim:
The Life of Blake and his thought. . . are there in the history of the time; in the names of Pitt, of Paine, and of Napoleon; in the hopes of rationalists, and in the despair of craftsmen. Unless we know these, we shall not understand Blake’s poems, we shall not understand his thought, because we shall not speak his language.
And here, just one example, showing how property had become more important than human beings:
When Locke wrote in 1690 there were fewer than 50 hanging crimes. By the time Blake was a boy (1767) there were 150. Most of the new hanging crimes were crimes against wealth. Men were hanged for stealing a few shillings from a shop.
He does however, see Blake as a revolutionary thinker. The question of how much we can change society for the better and how much any change in society can change us as individuals is analysed in these nicely nuanced paragraphs:
There must be an end to wilful famine. Man must be set free, to make his good. But he must make his good, himself. It is not a grace given to him, even by revolutions. They can give him the means to be good. . . Revolutions can free him from self-interest. . . but they have not then remade man; they have freed him to remake himself.
For Blake, who knew that the French Revolution had made a better society, knew also that it had not made a good society. He did not believe that societies can be good. They can be means to good: as means they can be better or worse: they can be good for an end, and for a time; but, because they are means, they cannot be good in themselves. Blake did not shirk the contraries, from his society to a better society. He did not lack the fire raging against content, and raging to remake society. . .But Blake did not shirk the heavier knowledge, that a society remade will remain a society to be remade. The society remade will take on the same rigour of death, unless in turn it submits to progress through its new contrary. The contraries of thesis and antithesis do not end.
I have always been suspicious of political activists for this reason; they too often seek to change society before changing themselves. If we remain at the mercy of inner hatred, envy and greed how can we expect society to be free of these destructive elements? Krishnamurti almost made this point his battle-cry! And it is, clearly, the position of all spiritual traditions. My thesis, in my book, is also founded on this position. It is not a question of ignoring society or withdrawing from it. Blake was pretty much engaged in society most of his life although he had his moments of isolation and despair. The Buddhist position is that once a person no longer acts from selfish desires (hatred, greed and delusion) they will be in a better position to contribute to the common good.
Anyone interested in Blake will enjoy Bronowski’s book – those interested in social history especially so. He goes into much detail about working conditions, commerce and vested interests.
We no longer send children up chimneys, we no longer employ children in factories in the UK but I wonder, have we made all that much progress? How much ‘work’ is enhancing? Isn’t the majority of ‘work’ wage-slavery? I’m lucky because I am retired and can pursue interests which are life-enhancing. I try and do my bit to care for the environment such as re-cycling and being in Friends of the Earth. We now know that there has been a huge environmental price to pay for our consumer life-styles. Something has to change if we want a world fit for our children to live fulfilling lives in.