ion as a turning away from the real world. After corresponding with Worringer, Kandinsky announced, There are two poles: the Great Abstraction and the Great Realism, and these two poles open two roads which finally lead to one goal.6 In his book, The Spiritual in Art, Kandinsky notes, There is no salvation through a single artist.' His language, his conviction, is religious. In the Guggenheim show, Emil Nolde's paintings dominated the middle ramp, their religious vision a matter of instant, insistent emotional empathy. On another tier, Franz Marc's red and blue horses sported sensuous curves which kept the painting in constant motion. Marc chose his colors for their symbolic properties. Blue is the masculine principle. Red is matter, brutal and heavy, he wrote in his journal in 1911. At the time, Marc found animals less unfeeling than people. Between 1911 and 1914, while painting a unique group of animal paintings, Marc wrote a series of aphorisms concerning his interest in truth. In the first of these aphorisms, he states: Everything has appearance and essence, shell and kernel, mask and truth. What does it say against the inward determination of things that we finger the shell without reaching the kernel, that we live with appearance instead of perceiving the essence, that the mask of things so blinds us that we cannot find the truth.8 Essence, the truth, the interior world beyond the false outward show, this quest for inner meaning is a German obsession, but not an exclusively German one. Franz Marc and Franz Kafka, the German painter and the Jewish Czech writer, share this same intense preoccupation with the hidden, the inner truth, with the notion that there must, needs be one truth. All German expressionist works are concerned with presenting ideas and feelings about the world behind appearances. Some of the most powerful paintings at the Guggenheim were Emil Nolde's landscapes. In watercolor after watercolor, Nolde painted landscape as a statement of his inner mood and carried the viewer away with him. The inner world, the other side, the ideal as opposed to the real, this dichotomy dogs German civilization, while at the same time this inner preoccupation is the source of its towering cultural achievements. Jews and Germans have much in common. They are energetic, able, industrious and thoroughly detested by everyone else. In the end, the reason for this is religious. In the case of the Jews, this is clear.9 In the case of the Germans, Franz Kafka is supposed to have told a boy in Prague in 1921, before This content downloaded from 157.55.39.147 on Wed, 21 Sep 2016 05:45:58 UTC All use subject to http://about.jstor.org/terms
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