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I do not believe finally in this or that “theory” of criticism. There are as many sound and apt species of criticism as there are works to be criticized. To say that art must be criticized only after this formula or after that, is to say that art must be contrived only out of this formula or out of that. As every work of art is an entity, a thing in itself, so is every piece of criticism an entity, a thing in itself. That “Thus Spake Zarathustra” must inevitably be criticized by the canons of the identical “theory” with which one criticizes “Tristan and Isolde” is surely difficult of reasoning.

To the Goethe-Carlyle doctrine that the critic’s duty lies alone in discerning the artist’s aim, his point of view and, finally, his execution of the task before him, it is easy enough to subscribe, but certainly this is not a “theory” of criticism so much as it is a foundation for a theory. To advance it as a theory, full-grown, full-fledged and flapping, as it has been advanced by the Italian Croce and his admirers, is to publish the preface to a book without the book itself. Accepted as a theory complete in itself, it fails by virtue of its several undeveloped intrinsic problems, chief among which is its neglect to consider the undeniable fact that, though each work of art is indubitably an entity and so to be considered, there is yet in creative art what may be termed an æsthetic genealogy that bears heavily upon comprehensive criticism and that renders the artist’s aim, his point of view and his execution of the task before him susceptible to a criticism predicated in a measure upon the work of the sound artist who has just preceded him.

The Goethe-Carlyle hypothesis is a little too liberal. It calls for qualifications. It gives the artist too much ground, and the critic too little. To discern the artist’s aim, to discern the artist’s point of view, are phrases that require an amount of plumbing, and not a few foot-notes. It is entirely possible, for example, that the immediate point of view of an artist be faulty, yet the execution of his immediate task exceedingly fine. If carefully planned triumph in art is an entity, so also may be undesigned triumph. I do not say that any such latter phenomenon is usual, but it is conceivable, and hence may be employed as a test of the critical hypothesis in point. Unschooled, without aim or point of view in the sense of this hypothesis, Schumann’s compositions at the age of eleven for chorus and orchestra offer the quasi-theory some resistance. The question of the comparative merit of these compositions and the artist’s subsequent work may not strictly be brought into the argument, since the point at issue is merely a theory and since theory is properly to be tested by theory.

Intent and achievement are not necessarily twins. I have always perversely thought it likely that there is often a greater degree of accident in fine art than one is permitted to believe. The aim and point of view of a bad artist are often admirable; the execution of a fine artist may sometimes be founded upon a point of view that is, from an apparently sound critical estimate, at striking odds with it. One of the finest performances in all modern dramatic writing, upon its critical reception as such, came as a great surprise to the writer who almost unwittingly had achieved it. Art is often unconscious of itself. Shakespeare, writing popular plays to order, wrote the greatest plays that dramatic art has known. Mark Twain, in a disgusted moment, threw off a practical joke, and it turned out to be literature.

A strict adherence to the principles enunciated in the Goethe-Carlyle theory would result in a confinement of art for all the theory’s bold aim in exactly the opposite direction. For all the critic may accurately say, the aim and point of view of, say, Richard Strauss in “Don Quixote” and “A Hero’s Life,” may be imperfect, yet the one critical fact persists that the executions are remarkably fine. All things considered, it were perhaps better that the critical theory under discussion, if it be accepted at all, be turned end foremost: that the artist’s execution of the task before him be considered either apart from his aim and point of view, or that it be considered first, and then—with not too much insistence upon them—his point of view and his aim. This would seem to be a more logical æsthetic and critical order. Tolstoi, with a sound, intelligent and technically perfect aim and point of view composed second-rate drama. So, too, Maeterlinck. Synge, by his own admissions adjudged critically and dramatically guilty on both counts, composed one of the truly first-rate dramas of the Anglo-Saxon stage.

In its very effort to avoid pigeon-holing, the Goethe-Carlyle theory pigeon-holes itself. In its commendable essay at catholicity, it is like a garter so elastic that it fails to hold itself up. That there may not be contradictions in the contentions here set forth, I am not sure. But I advance no fixed, definite theory of my own; I advance merely contradictions of certain of the phases of the theories held by others, and contradictions are ever in the habit of begetting contradictions. Yet such contradictions are in themselves apposite and soundly critical, since any theory susceptible of contradictions must itself be contradictory and insecure. If I suggest any theory on my part it is a variable one: a theory that, in this instance, is one thing and in that, another. Criticism, as I see it—and I share the common opinion—is simply a sensitive, experienced and thoroughbred artist’s effort to interpret, in terms of æsthetic doctrine and his own peculiar soul, the work of another artist reciprocally to that artist and thus, as with a reflecting mirror, to his public. But to state merely what criticism is, is not to state the doctrine of its application. And herein, as I see it, is where the theorists fail to cover full ground. The anatomy of criticism is composed not of one theory, but of a theory—more or less generally agreed upon—upon which are reared in turn other theories that are not so generally agreed upon. The Goethe-Carlyle theory is thus like a three-story building on which the constructor has left off work after finishing only the first story. What certain aspects of these other stories may be like, I have already tried to suggest.

I have said that, if I have any theory of my own, it is a theory susceptible in practice of numerous surface changes. These surface changes often disturb in a measure this or that phase of what lies at the bottom. Thus, speaking as a critic of the theatre, I find it impossible to reconcile myself to criticizing acting and drama from the vantage point of the same theory, say, for example, the Goethe-Carlyle theory. This theory fits criticism of drama much better than it fits criticism of acting, just as it fits criticism of painting and sculpture much more snugly than criticism of music. The means whereby the emotions are directly affected, and soundly affected, may at times be critically meretricious, yet the accomplishment itself may be, paradoxically, artistic. Perhaps the finest acting performance of our generation is Bernhardt’s Camille: its final effect is tremendous: yet the means whereby it is contrived are obviously inartistic. Again, “King Lear,” searched into with critical chill, is artistically a poor instance of play-making, yet its effect is precisely the effect striven for. Surely, in cases like these, criticism founded strictly upon an inflexible theory is futile criticism, and not only futile but eminently unfair.

Here, of course, I exhibit still more contradictions, but through contradictions we may conceivably gain more secure ground. When his book is once opened, the author’s mouth is shut. (Wilde, I believe, said that; and though for some peculiar reason it is today regarded as suicidal to quote the often profound Wilde in any serious argument, I risk the danger.) But when a dramatist’s play or a composer’s symphony is opened, the author has only begun to open his mouth. What results, an emotional art within an intellectual art, calls for a critical theory within a critical theory. To this composite end, I offer a suggestion: blend with the Goethe-Carlyle theory that of the aforementioned Wilde, to wit, that beauty is uncriticizable, since it has as many meanings as man has moods, since it is the symbol of symbols, and since it reveals everything because it expresses nothing. The trouble with criticism—again to pose a contradiction—is that, in certain instances, it is often too cerebral. Feeling a great thrill of beauty, it turns to its somewhat puzzled mind and is apprised that the thrill which it has unquestionably enjoyed from the work of art might conceivably be of pathological origin, a fremitus or vibration felt upon percussion of a hydatoid tumour.

The Goethe-Carlyle theory, properly rigid and unyielding so far as emotional groundlings are concerned, may, I believe, at times safely be chucked under the chin and offered a communication of gipsy ardour by the critic whose emotions are the residuum of trial, test and experience.