The Ontology of the Photographic Image
Andre Bazin (Translated by Hugh Gray)
If the plastic arts were put under psychoanalysis, the practice of embalming the dead might turn out to be a fundamental factor in their creation. The process might reveal that at the origin of painting and sculpture there lies a mummy complex. The religion of ancient Egypt, aimed against death, saw survival as depending on the continued existence of the corporeal body. Thus, by providing a defense against the passage of time it satisfied a basic psychological need in man, for death is but the victory of time. To preserve, artificially, his bodily appearance is to snatch it from the flow of time, to stow it away neatly, so to speak, in the hold of life. It was natural, therefore, to keep up appearances in the face of the reality of death by preserving flesh and bone. The first Egyptian statue, then, was a mummy, tanned and petrified in sodium. But pyramids and labyrinthine corridors offered no certain guarantee against ultimate pillage.
Other forms of insurance were therefore sought. So, near the sarcophagus, alongside the corn that was to feed the dead, the Egyptians placed terra cotta statuettes, as substitute mummies which might replace the bodies if these were destroyed. It is this religious use, then, that lays bare the primordial function of statuary, namely, the preservation of life by a representation of life. Another manifestation of the same kind of thing is the arrow-pierced clay bear to be found in prehistoric caves, a magic identity-substitute for the living animal, that will ensure a successful hunt. The evolution, side by side, of art and civilization has relieved the plastic arts of their magic role. Louis XIV did not have himself embalmed. He was content to survive in his portrait by Lebrun. Civilization cannot, however, entirely cast out the bogy of time. It can only sublimate our concern with it to the level of rational thinking. No one believes any longer in the ontological identity of model and image, but all are agreed that the image helps us to remember the subject and to preserve him from a second spiritual death. Today the making of images no longer shares an anthropocentric, utilitarian purpose. It is no longer a question of survival after death, but of a larger concept, the creation of an ideal world in the likeness of the real, with its own temporal destiny. "How vain a thing is painting" if underneath our fond admiration for its works we do not discern man's primitive need to have the last word in the argument with death by means of the form that endures. If the history of the plastic arts is less a matter of their aesthetic than of their psychology then it will be seen to be essentially the story of resemblance, or, if you will, of realism.
Seen in this sociological perspective photography and cinema would provide a natural explanation for the great spiritual and technical crisis that overtook modem painting around the middle of the last century. Andre Malraux has described the cinema as the furthermost evolution to date of plastic realism, the beginnings of which were first manifest at the Renaissance and which found a limited expression in baroque painting.
It is true that painting, the world over, has struck a varied balance between the symbolic and realism. However, in the fifteenth century Western painting began to turn from its age old concern with spiritual realities expressed in the form proper to it, towards an effort to combine this spiritual expression with as complete an imitation as possible of the outside world.
The decisive moment undoubtedly came with the discovery of the first scientific and already, in a sense, mechanical system of reproduction, namely, perspective: the camera obscura of Da Vinci foreshadowed the camera of Niepce. The artist was now in a position to create the illusion of three-dimensional space within which things appeared to exist as our eyes in reality see them.
Thenceforth painting was torn between two ambitions: one, primarily aesthetic, namely the expression of spiritual reality wherein the symbol transcended its model; the other, purely psychological, namely to duplicate the world outside. The satisfaction of this appetite for illusion merely served to increase it till, bit by bit, it consumed the plastic arts. However, since perspective had only solved the problem of form and not of movement, realism was forced to continue the search for some way of giving dramatic expression to the moment, a kind of psychic fourth dimension that could suggest life in the tortured immobility of baroque art.*
The great artists, of course, have always been able to combine the two tendencies. They have allotted to each its proper place in the hierarchy of things, holding reality at their command and molding it at will into the fabric of their art. Nevertheless, the fact remains that we are faced with two essentially different phenomena and these any objective critic must view separately if he is to understand the evolution of the pictorial. The need for illusion has not ceased to trouble the heart of painting since the sixteenth century. It is a purely mental need, of itself nonaesthetic, the origins of which must be sought in the proclivity of the mind towards magic. However, it is a need the pull of which has been strong enough to have seriously upset the equilibrium of the plastic arts.
The quarrel over realism in art stems from a misunderstanding, from a confusion between the aesthetic and the psychological; between true realism, the need that is to give significant expression to the world both concretely and in its essence, and the pseudorealism of a deception aimed at fooling the eye (or for that matter the mind) ; a pseudorealism content in other words with illusory appearances.* That is why medieval art never passed through this crisis; simultaneously vividly realistic and highly spiritual, it knew nothing of the drama that came to light as a consequence of technical developments. Perspective was the original sin of Western painting.
It was redeemed from sin by Niepce and Lumiere. In achieving the aims of baroque art, photography has freed the plastic arts from their obsession with likeness. Painting was forced, as it turned out, to offer us illusion and this illusion was reckoned sufficient unto art. Photography and the cinema on the other hand are discoveries that satisfy, once and for all and in its very essence, our obsession with realism.
No matter how skillful the painter, his work was always in fee to an inescapable subjectivity. The fact that a human hand intervened cast a shadow of doubt over the image. Again, the essential factor in the transition from the baroque to photography is not the perfecting of a physical process (photography will long remain the inferior of painting in the reproduction of color) ; rather does it lie in a psychological fact, to wit, in completely satisfying our appetite for illusion by a mechanical reproduction in the making of which man plays no part. The solution is not to be found in the result achieved but in the way of achieving it.+
This is why the conflict between style and likeness is a relatively modern phenomenon of which there is no trace before the invention of the sensitized plate. Clearly the fascinating objectivity of Chardin is in no sense that of the photographer. The nineteenth century saw the real beginnings of the crisis of realism of which Picasso is now the mythical central figure and which put to the test at one and the same time the conditions determining the formal existence of the plastic arts and their sociological roots. Freed from the "resemblance complex," the modern painter abandons it to the masses who, henceforth, identify resemblance on the one hand with photography and on the other with the kind of painting which is related to photography.
Originality in photography as distinct from originality in painting lies in the essentially objective character of photography. [Bazin here makes a point of the fact that the lens, the basis of photography, is in French called the "objectif," a nuance that is lost in English.-TR.] For the first time, between the originating object and its reproduction there intervenes only the instrumentality of a nonliving agent. For the first time an image of the world is formed automatically, without the creative intervention of man. The personality of the photographer enters into the proceedings only in his selection of the object to be photographed .and by way of the purpose he has in mind. Although the final result may reflect something of his personality, this does not play the same role as is played by that of the painter. All the arts are based on the presence of man, only photography derives an advantage from his absence. Photography affects us like a phenomenon in nature, like a flower or a snowflake whose vegetable or earthly origins are an inseparable part of their beauty.
This production by automatic means has radically affected our psychology of the image. The objective nature of photography confers on it a quality of credibility absent from all other picture-making. In spite of any objections our critical spirit may offer, we are forced to accept as real the existence of the object reproduced, actually re-presented, set before us, that is to say, in time and space. Photography enjoys a certain advantage in virtue of this transference of reality from the thing to its reproduction.*
A very faithful drawing may actually tell us more about the model but despite the promptings of our critical intelligence it will never have the irrational power of the photograph to bear away our faith.
Besides, painting is, after all, an inferior way of making likenesses, an ersatz of the processes of reproduction. Only a photographic lens can give us the kind of image of the object that is capable of satisfying the deep need man has to substitute for it something more than a mere approximation, a kind of decal or transfer. The photographic image is the object itself, the object freed from the conditions of time and space that govern it. No matter how fuzzy, distorted, or discolored, no matter how lacking, in documentary value the image may be, it shares, by virtue of the very process of its becoming, the being of the model of which it is the reproduction; it is the model.
Hence the charm of family albums. Those grey or sepia shadows, phantomlike and almost undecipherable, are no longer traditional family portraits but rather the disturbing presence of lives halted at a set moment in their duration, freed from their destiny; not, however, by the prestige of art but by the power of an impassive mechanical process: for photography does not create eternity, as art does, it embalms time, rescuing it simply from its proper corruption.
Viewed in this perspective, the cinema is objectivity in time. The film is no longer content to preserve the object, enshrouded as it were in an instant, as the bodies of insects are preserved intact, out of the distant past, in amber. The film delivers baroque art from its convulsive catalepsy. Now, for the first time, the image of things is likewise the image of their duration, change mummified as it were. Those categories of resemblance which determine the species photographic image likewise, then, determine the character of its aesthetic as distinct from that of painting.f
The aesthetic qualities of photography are to be sought in its power to lay bare the realities. It is not for me to separate off, in the complex fabric of the objective world, here a reflexion on a damp sidewalk, there the gesture of a child. Only the impassive lens, stripping its object of all those ways of seeing it, those piled up preconceptions, that spiritual dust and grime with which my eyes have covered it, are able to present it in all its virginal purity to my attention and consequently to my love. By the power of photography, the natural image of a world that we neither know nor can know, nature at last does more than imitate art: she imitates the artist.
Photography can even surpass art in creative power. The aesthetic world of the painter is of a different kind from that of the world about him. Its boundaries enclose a substantially and essentially different microcosm. The photograph as such and the object in itself share a common being, after the fashion of a fingerprint. Wherefore, photography actually contributes something to the order of natural creation instead of providing a substitute for it. The surrealists had an inkling of this when they looked to the photographic plate to provide them with their monstrosities and for this reason. The surrealist does not consider his aesthetic purpose and the mechanical effect of the image on our imaginations as things apart. For him, the logical distinction between what is imaginary and what is real tends to disappear. Every image is to be seen as an object and every object as an image. Hence photography ranks high in the order of surrealist creativity because it produces an image that is a reality of nature, namely, an hallucination that is also a fact. The fact that surrealist painting combines tricks of visual deception with meticulous attention to detail substantiates this.
So, photography is clearly the most important event in the history of the plastic arts. Simultaneously a liberation and an accomplishment, it has freed Western painting, once and for all, from its obsession with realism and allowed it to recover its aesthetic autonomy. Impressionist realism, offering science as an alibi, is at the opposite extreme from eye-deceiving trickery. Only when form ceases to have any imitative value can it be swallowed up in color. So, when form, in the person of Cezanne, once more regains possession of the canvas there is no longer any question of the illusions of the geometry of perspective. The painting, being confronted in the mechanically produced image with a competitor able to reach out beyond baroque resemblance to the very identity of the model, was compelled into the category of object. Henceforth Pascal's condemnation of painting is itself rendered vain since the photograph allows us on the one hand to admire in reproduction something that our eyes alone could not have taught us to love, and on the other, to admire the painting as a thing in itself whose relation to something in nature has ceased to be the justification for its existence.
On the other hand, of course, cinema is also a language.