Cheap Thrills – 8 – Concluding Thoughts

As Kaplan concludes, he considers the social functions of popular art. He sees its appeal in finding a common denominator among people. It is popular because it appeals to almost universal tastes. As to its function, popular art is no longer associated with serious cultural concerns, such as religion, love, war and politics, and the struggle for subsistence. Instead it has become, in Dewey’s words, “the beauty-parlour of civilization.” In other words, popular art is where we go to indulge our love of self, to enjoy ourselves, to escape into worlds of our own making.

Kaplan does not feel particularly alarmed by the rise of popular arts, seeing a limited place for it. He ends by saying, “If popular art gives us pleasant dreams, we can only be grateful-when we have wakened.” In other words, popular art is no more real (or significant) than our own night-dreams, but if they are pleasurable, who’s to complain? As long as we wake up, Kaplan seems to urge. A life lived in dream-state is pitiable and sad.

Of course, Kaplan is arguing as an aesthetician, and not as a Christian defending worship. While Kaplan is enormously helpful in identifying the nature of popular art, he cannot help us determine its appropriateness for worship. Here we must take his descriptions of popular art, and then compare it with our mandate for worship. To summarize Kaplan’s argument, popular art

* schematises and reduces art into an easily recognisable stereotype. Whether musical, poetical, literary or visual, the art is pre-digested so that its consumers instantly recognize the stereotype and fill in the outline with their own feelings.
* replaces perception with mere recognition. Popular art is essentially formless, it is simple in the sense that it is easy. It reminds us of what we know, it prompts us to feel what we already feel. Our familiar feelings are simply reinforced. Through its stereotypes, we associate certain feelings with the work, while not being transformed in our own emotions.
* moves in a close circle around the self. The art only has significance in light of the viewer. He sees himself in its materials, with the art providing easily recognizable prototypes to project himself upon. The result is wallowing in our own feelings: feeling, without understanding of our feelings. This is sentimentalism.
* creates an escape into childish versions of reality which exist nowhere, and which return us to reality unchanged.

In essence, popular art represents childish and immature taste. It appeals to narcissism and infantile self-obsession. It flatters an impulse in every human.

Here we would do well to ask ourselves several questions about worship:

1) Should worship transform the worshipper? If so, how does this occur?
2) Is worship a response to revelation, or a record of my experience?
3) How is a worshipper’s experience of God to be related to worshipping God?
4) Should a worshipper be aware of his feelings while worshipping  or does this detract from the authenticity of worship? If this awareness is needful, describe what this awareness is like.
5) How should the imagination be used in worship?

Once we’ve answered the questions regarding what kind of event worship is, and once we’ve considered how an artist has used his materials, we’re in a position to evaluate if it is appropriate in the life of a Christian. If popular art really is an exercise in narcissism, sentimentalism, and escapism, and if it dulls and flattens us, it is hard to see how much of this can be healthy for the life of a worshipping Christian.

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4 Responses to “Cheap Thrills – 8 – Concluding Thoughts”

  1. Seth Meyers Says:

    A thoughtful series on what promises to be a thoughtful read–about the third century into the Millennium when I get to it.

    So, is there no place for pop art in the life of a Christian? A tired couple who want to spend time together, but are intellectually spent from the day–should they watch a trite movie? Yes, if only once per month?

    Or is the problem that they can even be satisfied in the presence of triteness? If so, how do you change your tastes, when you are a child of such ubiquitous cultural fluff?

  2. David Says:

    Is it wrong to read the comics section of the newspaper? Probably not. Like Kaplan points out, as long as we wake up from our dreams. On the other hand, once a taste for the shallow and trivial supplants a taste for the good, it has become insidious.
    Further, there are different kinds of diversionary materials. Some make no attempt to handle profundity. Others pretend to be handling themes of the moral imagination and even faith and worship, and here the trivialisations are worst. When pop deals with the mundane, it may do the least damage to our sensibilities, but when it postures as serious, or even as worship, it can end up profane. It doesn’t have to blaspheme; it just has to belittle, even unintentionally.
    Our tastes can be shaped, usually by gentle and persistent exposure to what is better- not so far out that we recoil, but far enough for there to be growth and challenge. At the same time, weaken the appetite for the trivial, by not giving it regular hits of the old stuff.

    • Amy Meyers Says:

      This line should be published in some book on Christian culture and affections:
      “It doesn’t have to blaspheme; it just has to belittle, even unintentionally.”

      For a recovering modern, fasting from pop culture is tough. Like eliminating sugar from the diet.

      Thanks for the insight.

  3. drew Says:

    What about propaganda art –
    art with a specific intention to radicalize/agitate toward social and political ends.
    Do you put it in the same category as Pop art? Is there an overlap?

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