L'éblouissement de la peinture - Ruskin sur Turner

Cominciando dagli ultimi è prima di tutto un grido in difesa della giustizia. Alle porte della Seconda Rivoluzione Industriale, di fronte alle masse di lavoratori e operai che si riversano nelle città, John Ruskin si propone di definire cosa sia la ricchezza nella convinzione che esistano virtù morali essenziali al suo raggiungimento e superiori alla tanto acclamata "legge di mercato". Lo fa in quattro saggi scritti nell'estate del 1860, un attacco senza mezzi termini all'economia politica del tempo. Una riflessione che ha segnato talmente il Mahatma Gandhi da fargli ritenere Cominciando dagli ultimi il testo che lo ha "catturato e spinto a cambiare vita". « Compra quando conviene? Va bene, ma cosa rende il mercato conveniente? Il carbone è economico se viene dalle assi del tuo tetto dopo un incendio e i mattoni hanno un buon prezzo nella tua zona dopo un terremoto [.]. Vendere al prezzo più alto? Sì, davvero, ma cosa rende il mercato vantaggioso? Oggi hai venduto il pane a un buon prezzo: l'hai venduto a un moribondo che ti ha dato la sua ultima moneta e che non avrà mai più bisogno di pane? ». Introduzione di Luigino Bruni.

Cominciando dagli ultimi

It may be proved, with much certainty, that God intends no man to live in this world without working: but it seems to me no less evident that He intends every man to be happy in his work. It is written, "in the sweat of thy brow, " but it was never written, "in the breaking of thine heart, " thou shalt eat bread; and I find that, as on the one hand, infinite misery is caused by idle people, who both fail in doing what was appointed for them to do, and set in motion various springs of mischief in matters in which they should have had no concern, so on the other hand, no small misery is caused by over-worked and unhappy people, in the dark views which they necessarily take up themselves, and force upon others, of work itself. Were it not so, I believe the fact of their being unhappy is in itself a violation of divine law, and a sign of some kind of folly or sin in their way of life. Now in order that people may be happy in their work, these three things are needed: They must be fit for it: They must not do too much of it: and they must have a sense of success in it-not a doubtful sense, such as needs some testimony of other people for its confirmation, but a sure sense, or rather knowledge, that so much work has been done well, and fruitfully done, whatever the world may say or think about it. So that in order that a man may be happy, it is necessary that he should not only be capable of his work, but a good judge of his work.

The first thing then that he has to do, if unhappily his parents or masters have not done it for him, is to find out what he is fit for. In which inquiry a man may be very safely guided by his likings, if he be not also guided by his pride. People usually reason in some such fashion as this: "I don't seem quite fit for a head-manager in the firm of - & Co., therefore, in all probability, I am fit to be Chancellor of the Exchequer." Whereas, they ought rather to reason thus: "I don't seem quite fit to be head-manager in the firm of - & Co., but I daresay I might do something in a small green-grocery business; I used to be a good judge of peas;" that is to say, always trying lower instead of trying higher, until they find bottom: once well set on the ground, a man may build up by degrees, safely, instead of disturbing every one in his neighborhood by perpetual catastrophes.

The Crown of Wild Olive

Les lys du jardin de la reine / par John Ruskin http: //gallica.bnf.fr/ark: /12148/bpt6k552342

Les Lys du jardin de la reine

"Je n'aurais pas le sentiment d'accomplir pleinement mon devoir de professeur à l'université d'Oxford si je me contentais d'y donner des cours ; je me dois aussi de prodiguer aux voyageurs qui se rendent en Italie tous les conseils dont je suis capable. J'ai écrit les lettres qui suivent comme si je m'adressais à des amis désireux de savoir ce qu'ils devraient étudier en priorité dans un laps de temps limité, et j'espère que leur lecture sera utile sur place, devant les lieux qu'elles décrivent, ou les peintures qu'elles commentent." Ainsi s'ouvrent Les Matinées à Florence, car le projet véritable de John Ruskin est bien de faire visiter Florence aux voyageurs de l'époque. En sept "matinées", il nous entraîne dans les lieux phares de la ville, ceux qui selon lui permettent de comprendre son histoire et son art. Le lecteur-voyageur est invité à suivre un parcours sinueux partant de l'église Santa Maria Novella, avec des incursions dans l'église Santa Croce, à la galerie des Offices et un arrêt sur images devant le campanile de Giotto. Nombre d'intuitions, d'observations et d'analyses de Ruskin qui n'allaient pas forcément de soi à l'époque ont été confirmées depuis : nul ne conteste aujourd'hui le rôle capital de Giotto dans l'évolution de la peinture italienne, nul ne songerait à remettre en cause la pertinence d'approches entrecroisées - historique, sociologique, idéologique - pour comprendre l'architecture ou la peinture d'une époque.

Les Matinées à Florence - Brèves études sur l'art chrétien à l'intention des voyageurs angais

Since the first dominion of men was asserted over the ocean, three thrones, of mark beyond all others, have been set upon its sands: the thrones of Tyre, Venice, and England. Of the First of these great powers only the memory remains; of the Second, the ruin; the Third, which inherits their greatness, if it forget their example, may be led through prouder eminence to less pitied destruction.

The exaltation, the sin, and the punishment of Tyre have been recorded for us, in perhaps the most touching words ever uttered by the Prophets of Israel against the cities of the stranger. But we read them as a lovely song; and close our ears to the sternness of their warning: for the very depth of the Fall of Tyre has blinded us to its reality, and we forget, as we watch the bleaching of the rocks between the sunshine and the sea, that they were once "as in Eden, the garden of God."

Her successor, like her in perfection of beauty, though less in endurance of dominion, is still left for our beholding in the final period of her decline: a ghost upon the sands of the sea, so weak-so quiet, -so bereft of all but her loveliness, that we might well doubt, as we watched her faint reflection in the mirage of the lagoon, which was the City, and which the Shadow.

I would endeavor to trace the lines of this image before it be for ever lost, and to record, as far as I may, the warning which seems to me to be uttered by every one of the fast-gaining waves, that beat, like passing bells, against the Stones of Venice.

The Stones of Venice, volume I

Of all the buildings in Venice, later in date than the final additions to the Ducal Palace, the noblest is, beyond all question, that which, having been condemned by its proprietor, not many years ago, to be pulled down and sold for the value of its materials, was rescued by the Austrian government, and appropriated-the government officers having no other use for it-to the business of the Post-Office; though still known to the gondolier by its ancient name, the Casa Grimani. It is composed of three stories of the Corinthian order, at once simple, delicate, and sublime; but on so colossal a scale, that the three-storied palaces on its right and left only reach to the cornice which marks the level of its first floor. Yet it is not at first perceived to be so vast; and it is only when some expedient is employed to hide it from the eye, that by the sudden dwarfing of the whole reach of the Grand Canal, which it commands, we become aware that it is to the majesty of the Casa Grimani that the Rialto itself, and the whole group of neighboring buildings, owe the greater part of their impressiveness.

The Stones of Venice, Volume III

A mes yeux, et je pense pour quelques autres aussi, c'est une 
des choses les plus importantes que l'auteur ait écrites, et elle 
sera considérée dans les temps à venir comme l'une des rares 
expressions nécessaires et incontournables de ce siècle. Pour 
certains d'entre nous, quand nous le lûmes pour la première 
fois, il y a bien longtemps maintenant, cela semblait nous 
indiquer une route nouvelle sur laquelle le monde devait 
s'engager. ( ..) Nous ne pouvons toujours pas voir d'autre issue 
à la sottise et à la dégradation de la Civilisation. Car la leçon 
que Ruskin nous enseigne ici est que l'art est l'expression du 
plaisir de l'homme à l'ouvrage, et qu'il est possible à l'homme 
de se réjouir dans son travail, car, aussi étrange que cela puisse 
paraître à nos yeux aujourd'hui, il y eut des époques où il y 
trouvait vraiment du plaisir.

La nature du gothique - Chapitre extrait des Pierres de Venise

" Ne reconnaissons-nous pas le type de ce conservateur subversif qui bouleversa si rudement les préjugés de son temps en prétendant restaurer, dans leur antique splendeur, les principes qu'ils consacrent ? Souvenez-vous de cette image calme, un peu surannée, conforme, jusqu'à l'affectation, lorsque vous lirez les passages les plus enflammés de ces conférences, la condamnation violente de la culture moderne, l'apologie du Moyen Age catholique, la critique acerbe d'une société soi-disant chrétienne et qui proscrit soigneuse-ment le christianisme des arts de la vie domestique, de l'éducation et de la politique pour se réfugier dans le mensonge confortable de misérables défroques païennes... " E. Cammaerts,1909. " En son temps, Ruskin fut une figure majeure de la pensée anglo-saxonne, non seulement dans le champ circonscrit des arts, mais aussi dans le champ social, maître à penser du bon goût, de la morale en acte. La fin du XIXe est assurément plus ruskinienne que baudelairienne ; la beauté est davantage soumise à sa pensée, forme de kirei japonais (notion réunissant beauté, équilibre moral et esthétique) qu'à la convulsion romantique, qui aura, nous nous en réjouissons, une descendance bien plus riche... Il y a, chez Ruskin, au-delà d'une simple préoccupation morale, une impossibilité esthétique à évoluer en deçà de l'éthique (...) parce que penser l'art c'est revendiquer son appartenance à l'humanité définie par ses facultés cognitives et créatrices... " A. Collot, 2009

L'éblouissement de la peinture - Ruskin sur Turner

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