Panofsky Three Essays On Style

Since the very years in which he worked on his , he directed the renovations of his own country house, “Arisbe,” which he had also planned to turn into a center of philosophical inquiry – the incarnation, as it were, of that “philosophical edifice” that he was at pains to erect in his writings.15 And yet this thread, too, ends up leading us to Scholasticism: much prior to Kant and Peirce the parallel between architecture and philosophy had been proposed by Thomas Aquinas.At about the same time in which, in France, the figure of the (Gothic) architect began to be invested with a new dignity, Thomas was able to recover the Aristotelian sense of the term and to label philosophical activities “architectonicae” for their capacity to confer order on things and govern secondary sciences.16 , Peirce published a lengthy essay on Alexander Fraser’s new edition of George Berkeley’s works.My strategy is to locate these arguments within the broader web of the two authors’ lifelong concerns, thus letting the similar purport of their contentions come to the fore.

Since the very years in which he worked on his , he directed the renovations of his own country house, “Arisbe,” which he had also planned to turn into a center of philosophical inquiry – the incarnation, as it were, of that “philosophical edifice” that he was at pains to erect in his writings.15 And yet this thread, too, ends up leading us to Scholasticism: much prior to Kant and Peirce the parallel between architecture and philosophy had been proposed by Thomas Aquinas.At about the same time in which, in France, the figure of the (Gothic) architect began to be invested with a new dignity, Thomas was able to recover the Aristotelian sense of the term and to label philosophical activities “architectonicae” for their capacity to confer order on things and govern secondary sciences.16 , Peirce published a lengthy essay on Alexander Fraser’s new edition of George Berkeley’s works.My strategy is to locate these arguments within the broader web of the two authors’ lifelong concerns, thus letting the similar purport of their contentions come to the fore.

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Although my focus in the rest of this article will be on the art-historical tradition, however, it is important to add here that this line of reception did not stop with Panofsky.

Albeit not altogether explicitly, it also played a crucial role in the genesis of Pierre Bourdieu’s sociology.

At the same time, these observations will serve as a touchstone for bringing to light similarities, shared premises and common sources between the two thinkers.

I shall then proceed by presenting Peirce’s and Panofsky’s arguments.

Finally, I shall dwell at length upon the philosophy of Edgar Wind, as the crucial link between the two authors; and attempt to draw some theoretical conclusions.

The history of the attempts to relate Gothic architecture and Scholasticism is by no means confined to Peirce and Panofsky.The fulcrum for the comparison between Peirce and Panofsky is located in the writings of Edgar Wind: a leading figure, this article proposes, in the history of European pragmatism.I received very generous comments on previous drafts of this article from Horst Bredekamp, Maria Luisa Catoni, Sascha Freyberg, Carlo Ginzburg, Lydia Goehr, Helmut Pape, Salvatore Settis. Laure Astourian and Julian Smith-Newman have much improved my English.Once again it is Kant who first comes to mind, and his notion of architectonics, which Peirce heavily relied upon in his own reflections on the nature of philosophy.Albeit not so masterfully as Wittgenstein, Peirce even practiced architecture.Argan) which inevitably downplays the role of habit, and reduces the significance of a comparison with Peirce to a vaguely similar semiotic interest.9 Yet if, by contrast, the notion of habit is given proper weight – as I shall attempt to do in what follows – this similar interest will not only appear less casual; but the thread that holds together Peirce’s pragmatism, Panofsky’s iconology and Bourdieuian sociology will also gain significance.All the more so as Peirce’s treatment of habit is also the origin of that pragmatist theory of action which subsequently proved capable of influencing American social thought; and Panofsky’s iconological take on the same concept reveals debts and overlaps with the classics of sociology which go far beyond Bourdieu.– to the topic; while Peirce addressed it almost in passing, first in his renowned review of Berkeley, and then, even less systematically, in a number of subsequent manuscripts and papers.This asymmetry notwithstanding, and also in spite of the fact that no direct connection among these texts is extant, I shall maintain in what follows that such a convergence does have a theoretical weight: one that may help us better to assess and historically locate the more general contact points between Peirce’s thinking and iconology.(As we shall see, the dialogue with Karl Mannheim is particularly important in this respect.)10 For all these reasons, the following pages, while dwelling on the apparently remote subject of Gothic churches, should also be read as a chapter in the history of the exchanges between I shall begin with a few prefatory observations on the parallel between architecture and philosophy.Although cursory, they intend to suggest that, once historically contextualized, the seemingly casual textual correspondence between Peirce and Panofsky can reveal significant aspects of their works.