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What Art Is

What Art Is

by Arthur C. Danto

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A lively meditation on the nature of art by one of America's most celebrated art critics

 What is it to be a work of art? Renowned author and critic Arthur C. Danto addresses this fundamental, complex question. Part philosophical monograph and part memoiristic meditation, What Art Is challenges the popular interpretation that art is an


A lively meditation on the nature of art by one of America's most celebrated art critics

 What is it to be a work of art? Renowned author and critic Arthur C. Danto addresses this fundamental, complex question. Part philosophical monograph and part memoiristic meditation, What Art Is challenges the popular interpretation that art is an indefinable concept, instead bringing to light the properties that constitute universal meaning. Danto argues that despite varied approaches, a work of art is always defined by two essential criteria: meaning and embodiment, as well as one additional criterion contributed by the viewer: interpretation. Danto crafts his argument in an accessible manner that engages with both philosophy and art across genres and eras, beginning with Plato’s definition of art in The Republic, and continuing through the progress of art as a series of discoveries, including such innovations as perspective, chiaroscuro, and physiognomy. Danto concludes with a fascinating discussion of Andy Warhol’s famous shipping cartons, which are visually indistinguishable from the everyday objects they represent.

Throughout, Danto considers the contributions of philosophers including Descartes, Kant, and Hegel, and artists from Michelangelo and Poussin to Duchamp and Warhol, in this far-reaching examination of the interconnectivity and universality of aesthetic production.


Editorial Reviews

THES - Constantine Sandis
'This accessible book is the culmination of the late Danto’s lifelong investigation into the concept of art. Through an inspired range of historical and contemporary examples, he explicates his institutional definition of artworks as ‘embodied meanings’ that can take on just about any shape or form. In this radical view, the properties that render something a work of art are invisible.'—Constantine Sandis, THES
Publishers Weekly
Bucking the critical trend, Danto, an influential critic and winner of the National Book Critics Circle Award for Encounters and Reflections, attempts to offer something like a succinct and clear definition of art that is capable of spanning historical, geographical, and cultural contexts. This latest work relies heavily on his accomplished career, recapitulating some of his dominant arguments while also occasionally revising them or departing in new directions. The conclusion he reaches—that art is embodied meaning, and that the viewer adds to the creation of art through interpretation—is elegant in its clearheaded take on an endlessly difficult question. This definition is secondary, however, to the route Danto takes getting there, and his asides and far-reaching rhetoric can variously please, illuminate, and frustrate. He’s at his best when his attention is concentrated, such as with the extended consideration of the controversial restoration of the Sistine Chapel (he ultimately became a supporter of the process), and likewise at his weakest when he indulges in broad-stroked generalization, a tic that occasionally leads to unfortunate digressions on feminism and identity politics. As a critical memoir, however, tracing the particulars of a gifted mind’s lasting focus, Danto’s latest is a useful addition to a long career. (Mar.)
Interior Design

“The brilliant, eminently entertaining philosopher-critic Arthur C. Danto lays bare an oft-pondered question in What Art Is.” —Interior Design
ARTnews - Edith Newhall

“This rich, filling little book should be savored slowly, one chapter at a time . . . the art critic and philosopher has managed to corral a remarkable breadth of art history and critical thought to the service of his own observations. . . . a persuasive book.”—Edith Newhall, ARTnews
Chicago Tribune - Eric Been

“. . . arguably the most inspired interpreter of the increasingly abstruse art world that emerged during the past half century. In What Art Is, Danto's freewheeling erudition and knack for unpacking complex subjects is on display.”—Eric Been, Chicago Tribune (“Favorite Books of 2013”)
Art Business News

“Provocative yet accessible”—Art Business News
New York Times Book Review

“Danto is an elegant and erudite writer, and his sentences go down smoothly.”—Deborah Solomon, New York Times Book Review

— Deborah Solomon

Financial Times

“Danto was and remains the high priest of pluralism, and arch-critic of the view that art has a distinctive essence.”—A. C. Grayling, Financial Times

— A. C. Grayling

David Carrier

“This miraculously economical book summarizes many decades of reflection and provides an ideal entry into the philosophical system of the most important American-born writer who has discussed visual art.”—David Carrier, author of Proust/Warhol: Analytical Philosophy of Art
Richard Shusterman

“Elaborating important themes of Danto’s influential aesthetics, What Art Is develops them in fascinating new ways, offering luminous interpretations of past masters ranging from Michelangelo and Poussin to Duchamp and Warhol. Written in Danto’s engagingly personal voice, the book’s essays sparkle with wit, erudition, sensitivity, and a profound love of art whose power is captivatingly contagious.”—Richard Shusterman, author of Thinking through the Body: Essays in Somaesthetics
New York Times Book Review - Deborah Solomon

“Danto is an elegant and erudite writer, and his sentences go down smoothly.”—Deborah Solomon, New York Times Book Review
Financial Times - A. C. Grayling

“Danto was and remains the high priest of pluralism, and arch-critic of the view that art has a distinctive essence.”—A. C. Grayling, Financial Times
Richard Sennett

“Arthur Danto is America’s leading philosopher of art: deeply knowledgeable, clear sighted, adventurous.” —Richard Sennett, author of The Craftsman

Kirkus Reviews
A distinguished art critic, academic and philosopher distills his views into a compact volume that is likely to provoke more debate than it resolves. Danto (Philosophy Emeritus/Columbia Univ.; Andy Warhol, 2009, etc.) maintains that the definition of art has to encompass the entirety of art, from the mimetic to the nonrepresentational, from the beautiful to the aggressively nonbeautiful, and from the traditional to whatever comes next. He offers the theory that "works of art are embedded meanings." He expands: "Something is a work of art when it has a meaning--is about something--and when that meaning is embodied in the work--which usually means: is embodied in the object in which the work of art materially consists." For those who speak in academic and/or philosophic code, this may add something to the ongoing dialogue, but anyone new to the conversation might wonder how we recognize or define "meaning" and whether it lies within the province of artistic intent or critical interpretation. Is the meaning what the artist thought he was doing (if he gave it any thought), or is it what the viewer perceives? While this book may not provide the last word that its title implies, it features plenty of provocative analysis on how a painting can be more "real" than a photograph, how the world of art and the world at large have changed (or not) since Aristotle and how (or if) we can make a qualitative distinction between a Warhol Brillo box and the actual box that inspired it. "Today art can be made of anything, put together with anything, in the service of presenting any ideas whatsoever," writes Danto, putting the responsibility on the viewer to "grasp the way the spirit of the artist undertook to present the ideas that concerned her or him." Less a primer than a series of postgraduate lectures.

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Yale University Press
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Copyright © 2013 Arthur Danto
All right reserved.

ISBN: 978-0-300-17487-8

Chapter One


Early in the twentieth century, beginning in France, the visual arts were revolutionized. Up until that point, they—which, unless otherwise indicated, I shall simply designate art—had been dedicated to copying visual appearances in various media. As it turned out, that project had a progressive history, which began in Italy, in the time of Giotto and Cimabue, and culminated in the Victorian era, when visual artists were able to achieve an ideal mode of representation, which the Renaissance artist Leon Battista Alberti, in his On Painting, defined as follows: there should be no visual difference between looking at a painting or looking out a window at what the painting shows. Thus a successful portrait should be indiscernible from seeing the subject of the portrait looking at us through a window.

This was not possible at first. Giotto's paintings may have dazzled his contemporaries, but, to use an example from the art historian Ernst Gombrich's Art and Illusion, Giotto's pictures would be considered crude in comparison with the image of a bowl of cornflakes made with an airbrush by a commercial artist of today. Between the two representations lay a number of discoveries: perspective, chiaroscuro (the study of light and shadow), and physiognomy—the study of achieving naturalistic representations of human features expressing feelings appropriate to their situation. When Cindy Sherman visited an exhibition of the work of Nadar, the French photographer of the nineteenth century, showing actual people expressing different feelings, she said: they all look alike. Context often tells us what someone's feelings are: horror in a battle scene could express hilarity at the Folies Bergère.

There were limits to what art—composed of such genres as portraiture, landscape, still life, and historical painting (the latter of which, in royal academies, enjoyed the highest esteem)—could do to show movement. One could see that someone moved, but one could not actually see the person move. Photography, which was invented in the 183os, was considered by one of its inventors, Englishman William Henry Fox Talbot, to be an art, as is implied by his expression "the Pencil of Nature," as though nature portrayed itself by means of light, interacting with some photosensitive surface. Light was a far better artist than Fox Talbot, who liked to bring home pictures of what he saw. Using a bank of cameras with trip wires, Eadweard Muybridge, an Englishman who lived in California, photographed a horse trotting in front of them, producing a series of stills that showed stages of its motion, settling the question of whether horses in motion ever touched ground with all four hooves at once. He published a book called Animal Locomotion that included similar photographs of moving animals, humans included. Because the camera could reveal things that were invisible to the unaided eye, it was deemed more true to nature than our visual system. And for this reason photography was regarded by many artists as showing how things would actually appear if our eyes were sharper than they are. But Muybridge's images, like what we often see in contact sheets, are frequently unrecognizable because the subject has not had the time it takes to compose his or her features into a familiar expression. It was only with the advent of the cinematographic camera, in which strips of film moved with mechanical regularity, that something like motion could be seen when the film was projected. Using that invention, the Lumière brothers made genuine moving pictures, which they screened in 1895. The new technology represented men and animals in movement, seen more or less the way the spectator would actually see it, without having to infer the motion. Needless to say, many may have found cloying the scenes that the Lumières shot, such as workers streaming out of the brothers' factory, which may have been why one of the Lumières concluded that moving pictures had no future. Of course, the advent of the narrative film proved the opposite.

In any case, the moving picture united with the literary arts, ultimately by means of sound. In adding sound to motion, moving pictures had two features that painting could not emulate, and thus the progress of visual art as the history of painting and sculpture came to a halt, leaving artists who hoped to take the progress of painting further with no place to go. It was the end of art as it was understood before 1895. But in fact painting entered a glorious phase when it was revolutionized a decade after the Lumières' moving picture show. For philosophers, Alberti's criterion ended its reign, which somewhat justifies the political overtones of "revolution."

Let us now move to a paradigm of a revolutionary painting—Picasso's Les Demoiselles d'Avignon, executed in 1907 but which remained in the artist's studio for the next twenty years. Today it is a very familiar work, but in 1907 it was as if art had begun all over again. It in no sense aimed at taking a further step toward fulfilling Alberti's criterion. People may well have said that it was not art, but that would usually mean that it did not belong to the history that Giotto opened up. That history had more or less excluded as art some of the greatest artistic practices—Chinese and Japanese painting were exceptions, though they did not exactly fit the historical progress. Their system of perspective, for example, seemed visually wrong. But Polynesian, African, and many more forms of art were beyond the pale and today can be seen in what are called "encyclopedic museums" like the Metropolitan Museum or the National Gallery in Washington. In Victorian times, works from these various other traditions were designated as "primitive," meaning their work corresponded to the level of very early European work, like the Sienese primitives. The thought was that such work would be art in the sense of copying visual reality with exactitude, provided those creating the works were able to visualize doing it. In the nineteenth century, works from many of these traditions were displayed in museums of natural history, as in New York or Vienna or Berlin, and studied by anthropologists rather than art historians.

Still, it was art and, as such, has considerable importance for this book, which means to analyze the concept of art in a sense far wider than my initial use of the term. The huge differences between the art that belongs to what we might as well call Albertian history and most of the art that does not mean that the pursuit of visual truth is not part of the definition of art. Art may well be one of the great achievements of Western civilization, which means that it is the defining mark of the art that began in Italy and was furthered in Germany, France, the Netherlands, and elsewhere, including America. But it is not the mark of art as such. Only that which belongs to all of art belongs to art as Art. When they see work that puzzles them, people ask, "But is it art?" At this point I have to say that there is a difference between being art and knowing whether something is art. Ontology is the study of what it means to be something. But knowing whether something is art belongs to epistemology—the theory of knowledge—though in the study of art it is called connoisseurship. This book is intended mostly to contribute to the ontology of Art, capitalizing the term that it applies to widely—really to everything that members of the art world deem worthy of being shown and studied in the great encyclopedic museums.

Most veterans of Art History 101 will have carried away the information that Picasso's Demoiselles is an early Cubist masterpiece, whose subject is five prostitutes in a well-known Barcelona bordello named after Avignon Street, where it was situated. Its size—eight feet by seven feet eight inches—is on the scale of a battle painting, which implies a revolutionary declaration, flaunting its message. No one could suppose that the women really looked the way Picasso painted them. A photograph of the quintet would make it plain that Picasso was not interested in copying visual appearances, but the image has its realisms. The scene takes place in the bordello's salon, where two of the women lift their arms to display their charms to clients. There is a bowl of fruit on the table, emblematizing that the scene is indoors.

The painting features three types of women, shown in different styles. It would be impossible to see through a window what the painting shows. The two women with raised arms are painted in a style developed by the Fauves, whom I describe below. Their facial features are outlined in black, and their eyes are exaggerated. To the viewer's right of these women are two other women, one whose face is covered by an African mask and another with a head that belongs to effigies of African goddesses. One of them squats. On the left side of the canvas is an attractive woman, about to enter the space, if the two central figures fail to attract. Reading from right to left, Picasso has painted an evolution of women from savages, to Fauve-like flirts, to an attractive woman of the kind he painted in his Rose period. The two beckoning women are bathed in light, as if from a floodlight shining down on them, and this divides the scene into three vertical areas; the one to the right is a kind of curtain composed of Cubist fragments, the one to the left is straight up and down, like the wing of a stage, giving the space a theatrical feeling. The sequence of female bodies—and heads!—is like a Freudian scheme of id, ego, and superego. If he had been compelled to respond to criticism that the women don't really look the way the painting shows them, Picasso might have said that he was interested not in appearance but in reality. The Africanesque pair are savage, fierce, aggressive. The middle pair are seductive, willowy whores. Entering the stage from the left is a Parisian girl with regular features. From the perspective of traditional painting, there is a stylistic incoherence. Picasso needed this incoherence between the three kinds of female to represent three psychological strata, or three stages in the physical evolution of women. Both the psychological triad and the evolutionary one have a bordello as their setting. If someone asks what the painting is about, the right answer would probably be women, as Picasso believes they really are. They are destined for sex. Picasso's art is a battle against appearances, and hence against the progressive history of art. The Demoiselles are painted in a new way to bring out the truth about women as Picasso saw it.

A second revolutionary mood is to be found in 1905, at the Autumn Salon, held in the Grand Palais in Paris. One of the galleries particularly aroused hostility, harsh enough to explain why Picasso kept his masterpiece from public exhibition. The subjects were part of everyone's world—sailboats, bouquets, landscapes, portraits, picnics. But these were not shown as they look to ordinary vision. A critic at the time described the works in this gallery as "a Donatello surrounded by wild beasts [Fauves]." The critic, Louis Vauxcelles, was expressing the term ironically, as he did when he described Picasso and Georges Braques as "Cubists," which was not in the dictionary of the time. "Wild Beasts" fit the paintings relatively to those made in the later progressive history in terms of Alberti's criterion, even if the subject was terrifying, like a painting by Paul Delaroche of Lady Jane Grey, blindfolded, feeling about for the chopping block on which she was to be beheaded. It was the artists that were "Wild Beasts," not what they painted, which was gentle enough.

One cannot but praise the curator who arranged this striking juxtaposition. Donatello was a Renaissance master, in this case surrounded by the work of artists who the public thought did not know how to paint or carve. They used bright colors, in all likelihood squeezed directly from paint tubes, edged by often heavy black lines: Picasso's two pink Demoiselles, outlined in black and with eyes wide open like early Spanish sculptures, show the spirit of Fauvism. Two of the Wild Beasts were Henri Matisse and André Derain. And whether the artists there appreciated it or not, the strategy of showing works that were marked by the same extravagant style—the wilder the better—implied that something new was happening in the art world. All the better if visitors jeered and laughed, since that authenticated the art as revolutionary. There was a tradition for that. Because of the unusually severe judges who excluded a great many works from the Salon of 1863, the emperor, Louis-Napoléon, proposed a Salon des refusés in which artists excluded from the main event could exhibit their works if they wished. The Parisians, true to type, laughed themselves silly at the paintings, including Manet's Olympia, which showed a well-known prostitute, Victorine Meurant, naked and beautiful, with dirty feet and a ribbon around her neck, glaring, as it were, at the merrymakers while being waited on by a black servant bearing flowers, doubtless sent by a patron. Claude Monet later organized a body of admirers who purchased Olympia, which survived as a national treasure.

An important purchase from the 1905 exhibition, Woman with a Hat, by Matisse, was acquired by the American collector Leo Stein—not Gertrude(!)—who had originally been among those who felt that Matisse did not know how to paint. Leo recorded his first impression of Woman with a Hat: "Brilliant and powerful, but the nastiest smear of paint I had ever seen." It was, John Cauman writes, the first purchase of a Matisse by an American. The model was Matisse's wife, and he must have wanted to make visible her character as a particularly strong and independent woman. Once more it is clear that the artist did not paint her the way she would look if photographed but rather as she was, providing one interpretation of what is going on in the painting. Matisse painted her with certain character traits, rather than visual traits. So the painting had to express his admiration, which leaves it to us to understand what he meant by what we see. My sense is that the extraordinary hat shows her character. A woman who wears a hat like that draws attention to herself, and this is reinforced by the play of colors on her dress, which is radically different from the standard black dress bourgeois women wore. And the background consists of a collection of brushy patches of colors that reflect the dress. He paints her not in a room or a garden, but against a background of controversial patches of paint borrowed from Cézanne. Responding as they did to any art that deviated from the Albertian standards, the French public howled with laughter at the way Matisse represented his wife. But he was, in the end, human, and he had begun to doubt his gifts. The acceptance by the Steins restored his confidence. Sales at art exhibitions are never merely an exchange of art for cash. Especially in early Modernist time, money emblematized the victory by art over laughter, which was intended to defeat the purchased art.

I would like to pause here to cite an excerpt from "The Man with the Blue Guitar," by the American poet Wallace Stevens, who clearly understood the paintings we have been analyzing.

    They said, "You have a blue guitar,
    You do not play things as they are."

    The man replied, "Things as they are
    Are changed upon the blue guitar."

    And they said then, "But play, you must,
    A tune beyond us, yet ourselves,

    A tune upon the blue guitar
    Of things exactly as they are."

But that in effect is what the early Modernists did.

In 1910 the American Arthur Dove began to make abstract paintings, along with the Suprematist Malevich, who painted his Black Square in 1915, as abstraction appealed to avant-garde painters of Early Modernism as well as later to painters of High Modernism, in the so-called New York School—also known as Abstract Expressionism—in the forties and fifties.

Up until the advent of abstraction, paintings were also pictures. For a long time, the two terms were interchangeable. The critic Clement Greenberg, for example, spoke of Abstract Expressionist works as "pictures," as though a painting had to be a picture, even if abstract, raising the question of what its subject could be, since it really did not look like any recognizable object. The usual move was to say that the artist painted his feelings, rather than something visible. In a famous article Greenberg's rival critic Harold Rosenberg contended that what abstract painters did was perform an action on a canvas, the way a bullfighter performs an action in the ring. This explained, in a way, the excitement of Jackson Pollock's flung painting, thrown from a stick or a brush, or Willem de Kooning's distinctive heavy brushstrokes, which often combined to form a figure, as in his celebrated Woman paintings of 1953. But such was the state of criticism at the time that Rosenberg's theory was felled by quips like "Who ever hung an action on a wall?" The brushwork of the painters Rosenberg had in mind represented traces of action, the way a skid mark is a trace of a skid.


Excerpted from WHAT ART IS by ARTHUR C. DANTO Copyright © 2013 by Arthur Danto. Excerpted by permission of Yale UNIVERSITY PRESS. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

Meet the Author

Arthur C. Danto was Johnsonian Professor of Philosophy Emeritus at Columbia University and art critic for The Nation.

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