Walt Whitman tried to see beyond the difference between beauty and ugliness, importance and triviality. It seemed to him servile or snobbish to make any discriminations of value, except the most generous ones. Great claims were made for candor by our boldest, most delirious prophet of cultural revolution. Nobody would fret about beauty and ugliness, he implied, who accepted a sufficiently large embrace of the real, of the inclusiveness and vitality of actual American experience. All facts, even mean ones, are incandescent in Whitman’s America—that ideal space, made real by history, where “as they emit themselves facts are showered with light.”
The Great American Cultural Revolution heralded in the preface to the first edition of Leaves of Grass (1855) didn’t break out, which has disappointed many but surprised none. One great poet alone cannot change the moral weather; even when the poet has millions of Red Guards at his disposal, it is not easy. Like every seer of cultural revolution, Whitman thought he discerned art already being overtaken, and demystified, by reality. “The United States themselves are essentially the greatest poem.” But when no cultural revolution took place, and the greatest of poems seemed less great in days of Empire than it had under the Republic, only other artists took seriously Whitman’s program of populist transcendence, of the democratic transvaluation of beauty and ugliness, importance and triviality. Far from having been themselves demystified by reality, the American arts—notably photography—now aspired to do the demystifying.
In photography’s early decades, photographs were expected to be idealized images. This is still the aim of most amateur photographers, for whom a beautiful photograph is a photograph of something beautiful, like a woman, a sunset. In 1915 Edward Steichen photographed a milk bottle on a tenement fire escape, an early example of a quite different idea of the beautiful photograph. And since the 1920s ambitious professionals, those whose work gets into museums, have steadily drifted away from lyrical subjects, conscientiously exploring plain, tawdry, or even ugly material. In recent decades, photography has succeeded in somewhat revising, for everybody, the definitions of what is beautiful and ugly—along the lines that Whitman had proposed. If (in Whitman’s words) “each precise object or condition or combination or process exhibits a beauty,” it becomes superficial to single out some things as beautiful and others as not. If “all that a person does or thinks is of consequence,” it becomes arbitrary to treat some moments in life as important and most as trivial.
To photograph is to confer importance. While there are subjects that cannot be beautified, there is no way to suppress the tendency inherent in all photographs to accord value to their subjects. But the meaning of value itself can be changed—as it has been in the contemporary culture of the photographic image which is a parody of Whitman’s evangel. In the mansions of pre-democratic culture, someone who gets photographed is a celebrity. In the open fields of American experience, as catalogued with passion by Whitman and…
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