(Ebook) Perpetual motion : transforming shapes in the Renaissance from da Vinci to Montaigne by Michel Jeanneret, Nidra Poller ISBN 9780801864803, 9780801876158, 0801864801, 080187615X all chapters available
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Perpetual Motion
-
Michel Jeanneret
Translated by Nidra Poller
Jeanneret, Michel.
[Perpetuum mobile. English]
Perpetual motion : transforming shapes in the Renaissance
from da Vinci to Montaigne / Michel Jeanneret ; translated by
Nidra Poller.
p. cm. — (Parallax)
Includes bibliographical references (p. ) and index.
--- (alk. paper)
. Aesthetics, Modern—th century. . Change—
History—th century. . Philosophy, Renaissance.
I. Title. II. Parallax (Baltimore, Md.)
.
′.′—dc -
List of Illustrations ix
Translator’s Note xi
Introduction
vii
Contents
Notes
Bibliography
Index of Names
Subject Index
viii
Illustrations
ix
Illustrations
x
Translator’s Note
xi
Perpetual Motion
Introduction
This study argues for a sixteenth century swept up in change and fascinated by
genesis and metamorphosis. We now know that the Renaissance was not, or
not only, that culture admired for centuries, praised for its devotion to order
and perfection expressed in stable, harmonious, closed artistic creations.1 Ren-
aissance thinkers, far more sensitive to emerging forces than to rigorous forms,
placed their confidence in movement and exerted an expansive creative energy
that is the source of our modernity.
At the origin of this investigation is a surprising observation: so many great
literary works of the Renaissance are presented as works-in-progress, work-
shops in activity. A book is published? It would seem to be finished? No, pub-
lication was just a transitory phase of a work to be corrected, supplemented,
transformed. Words that seemed firmly set on the page start to move as if es-
caping from the realm of inert objects to return to the still flexible stage of
their genesis. We might think that the printing press, as an improvement over
precarious oral and manuscript methods of transmission, contributed to the
stabilization of texts. On the contrary, variation was deliberately kept as the or-
der of the day. Chapters to describe various aspects of this mobility in the
ongoing development of literary texts and, to the extent that strategies and fi-
nalities are comparable, in the visual arts. Transformation could come from
the author, who felt free to go back over his work and continue the process of
gestation; from imitators or translators, who transmitted the text in altered
form; from readers, invited to redesign the work along their own pathways or
Introduction
Introduction
namics of the miraculous creative gesture. In fact, many literary or artistic cre-
ations of the period deliberately portray the impulse and labor that brought
them into being. Signs of invention and activity, of euphoric or painful emer-
gence, invade the artistic space, superimposing the spectacle of the representa-
tion on the thing represented. Attention to the activity and personality of the
author, exhibition of the genius at work, and interest in psychological mech-
anisms of creation become major components of aesthetic curiosity; hence-
forth creation would be indissociable from the creating subject.
The humanists, partisans of change, sought to distinguish themselves from
their predecessors and consolidate the historical rupture that would guarantee
their modernity. To this end they constructed an image—assuredly oversim-
plified and misleading—of medieval thought enslaved to rigid dogmas and
immutable essences in a rigidified culture that conceived the universe as an in-
variable, rational, closed system. The judgment was summary, but it served as
a foil that allowed the sixteenth century to reject a reputedly static world vi-
sion and emancipate the mind from an order deemed reductive and inhibit-
ing. Renaissance thinkers not only rejected this world view, they gave a posi-
tive value to change and celebrated the alteration of things and the flux of
contingencies as a promise of renewal without denying that they are symp-
toms of sin, stigmata of mortality. They accorded veritable epistemic and aes-
thetic status to variation, accepted that ideas and forms fluctuate, that they live
normally in temporality, and that it behooves art and thought to integrate
these mutations, no matter how capricious they might be.
Introduction
stand on distinct intentions. “The same word is not the same concept.”3 If
natural transformations are explained in sixteenth-century thought by ani-
mism, and if the literature conceived as a metamorphic system is based, as we
will see, on the poetics of imitation, this is sufficient proof that their project is
radically dissimilar from our own inclinations. Empathy is certainly a neces-
sary condition for initiating research, but if it telescopes periods and scrambles
ideas it destroys the very object of history: the sense of difference.
To grasp a specific configuration, we must set clear chronological limits.
The arguments developed here apply to the period –. If I frequently
cite the ancients or some Italian precursors and occasionally reach into a more
distant past, it is to recall the models that were constantly present to the hu-
manist mind. The investigation is nonetheless focused on the sixteenth cen-
tury and relevant only for the -year period delimited above. It is true that I
often use, and perhaps abuse, the general term Renaissance: you will recognize
this as a habit of historians of French literature, for whom the Renaissance co-
incides with the sixteenth century. The Quattrocento, with its intellectualized
aesthetics, rational idealism, and harmonious geometric forms, corresponds to
another facet of the Renaissance that will not concern us here.
The chronological period and some of the manifestations studied here
would coincide with the field ordinarily associated with mannerism. If I do
not employ the notion as such, it is because my vision of the sixteenth century
presents few affinities with the culture and aesthetics of mannerism; on the
contrary, it is widely divergent or even antinomic.4 The mastery of nature by
art and the control of instinct by style, the subordination of force to form, the
exaltation of culture, artifice, and technical virtuosity as values in them-
selves—these essential components of mannerism are miles away from the na-
turist thought and metamorphic sensibility at the center of my research.
The simultaneity of disparate or even contradictory tendencies should not
be surprising. It would be vain to seek any sort of unity of thought or style in
a period as troubled and uncertain as the sixteenth century, precipitated from
one intellectual crisis to another. A polyphonic culture in full mutation can-
not be reduced to a unique principle. Ends and means were divergent from
one milieu to another, one art to another, according to varying projects and
circumstances. For example, we will note that the attraction of mobile struc-
tures did not affect all sectors of thought and art to the same extent:5 strongly
influential in literature, it had a variable effects in the sciences of nature and of
man and was quite limited in the visual arts. The vacillation extends right into
the works of one and the same artist: Leonardo da Vinci or Ronsard might
Introduction
sometimes give in to dizzying transformism and at other moments opt for clo-
sure and stability.
Such plurality would no doubt have called for a more dialectical approach,
more sensitive to tensions and uncertainties that influenced forms and ideas.
And there would have been more frequent reminders of the resistance pro-
voked by the attraction of change; mobility and stability, openness and clo-
sure, diversity and unity are simultaneous postulations, necessarily compen-
satory principles. It would be naive to believe that some works were absolutely
accomplished and rigid in their perfection while others were absolutely versa-
tile, open to all and any interventions. Total immobility is death and total
mobility leads to undifferentiation; literary and artistic activity must necessar-
ily be exercised between the two extremes. No matter how open and malleable
a text, it has to hold together and accept the reader’s imposition of a certain or-
der, a temporary fixation. Though the author leaves his readers a margin of
freedom to ensure the continuous rebound of the work, he also attempts to
orient its reception and set limits on the interpreter’s initiatives.
And however strong the attraction of metamorphosis, it should not make
us forget that Renaissance thought remained attached to an ontology that as-
sociated change with a defect of being. Whether Platonist or Christian, a
deeply rooted metaphysics denounced the inconsistency in inconstance, con-
sidered it to be a sign of the imperfection of human things, their contingency
and mortality. Many humanists accepted or even rejoiced in their protean con-
dition, sensing a fantastic potential to exploit in the mutability of things. Yet
we should remember that in their view the reign of variations only covered a
part of reality; we should not be surprised that some thinkers did deliberately
choose immanence, but others, captivated by permanence, reversed the hier-
archy.
Another objection could be raised. Transformation is a fundamental aspect
of experience and a constant of the imaginary construct; all cultures meditate
on mutation and variation and, by empirical observations or rationalizations,
by theoretical fictions or the mediation of art, negotiate compromises with
transformation. So the configuration I present here is not exclusive to the six-
teenth century. The ample citations from Greek and Latin archetypes, from
Pythagoras to Ovid, from pre-Socratic cosmogonies to myths of metamor-
phosis, are sufficient proof that on this point, as so many others, the Renais-
sance is not a world apart but a part of the world. I am perfectly aware that
protean mobility, transformation of bodies and matter, instability of struc-
tures, though they have a rightful place here, figure just as well among the
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