39 pages • 1 hour read
Transl. Richard Seaver, Transl. Helen R. Lane, André BretonA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
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Exploring the basis of reality was a core purpose of the Surrealist Movement, especially the group that followed Breton after his first manifesto. The manifesto explains in explicit detail why dreams should be considered as real as waking life and that subconscious thoughts and desires are at least as important as those found in the conscious mind. Breton believes that modern society focuses excessively on consciousness and logic, thereby relegating the subconscious to something outside—and less important than—reality. He is especially concerned about this trend’s influence on art and writing. He criticizes novelists in particular, even such well-regarded writers as Dostoevsky. This is especially apparent in the first manifesto; he quotes passages from modern novels that he views as bland examples of scene-setting with boring characterization, arguing that this type of writing leaves the novel with no more literary merit than a catalog of home goods or a newspaper. He critiques the pragmatic focus of novels that are written to be widely and blandly relatable; their goal is to appeal to a broad audience and, thus, sell a high number of copies. Breton and his followers are immensely worried about the death of creativity, both in art and in the broader world.
Through Surrealism, Breton hopes to change this trend. He and his followers aim to fuse the subconscious and the conscious into a new type of holistic reality: “I believe in the future resolution of these two states, dream and reality, which are seemingly so contradictory, into a kind of absolute reality, a surreality, if one may so speak” (14). Breton makes it clear that he does not actually hope to achieve such a synthesis, but he believes that the effort itself is valuable. In his view, Surrealism will succeed in reawakening a sense of the marvelous among its practitioners; thus, it will improve art even if it doesn’t change the world.
In some ways, Breton appears to hold the subconscious in higher regard than conscious reality. He writes that an individual's consciousness is created primarily by outside influence and is, therefore, more a reflection of the outside world than a product of the brain in which it resides. Conscious thought is also prone to mistakes and self-doubt. Meanwhile, Breton’s Surrealists believe the subconscious offers a much purer window into the human mind itself. Dreams, he writes, seem consistent and organized to the dreamer while the dream is happening. Dreams allow people to escape from the constructs of the waking world, such as time and logic, which the Surrealists see as culturally imposed. By accepting dreams as part of real life and embracing their illogical magic, Breton and his Surrealist followers believe that humanity can escape the bland, accepted reality of the waking world.
Breton writes that Surrealism is first and foremost a revolutionary movement. The majority of Surrealists, especially in the movement's early years, were active members of left-wing political groups. Surrealists were not only opposed to logic because they thought it was boring. They also believed that “reason” had become a political tool by which humans’ creativity was suppressed, making them primed to accept the endless toil and mediocre existence that accompany the rising tide of global capitalism. By making art that reflects the subconscious creativity of the human mind, the Surrealists hoped to reveal the inherent flaws within a strictly logical worldview and rekindle the natural creative curiosity that they believed every human was destined to have. By doing this, they hoped to inspire their followers to turn against the materialistic, capitalist world and create a society based on collective work and the pursuit of beauty.
Throughout Manifestoes of Surrealism, Breton expresses his anti-capitalist views both directly and indirectly. In the first manifesto, his political views are primarily shrouded in a layer of philosophy, but by the second manifesto, he embraces a more direct call to political action. This change is largely a response to the increased popularity of Surrealism by the end of the 1920s. Breton believes that many artists who call themselves Surrealists do so only because they make art that contains Surrealist motifs, not because they align themselves with a Surrealist worldview. He writes disparagingly about such artists:
Perhaps the greatest danger threatening Surrealism today is the fact that because of its spread throughout the world, which was very sudden and rapid, the word found favor much faster than the idea and all sorts of more or less questionable creations tend to pin the Surrealist label on themselves (257).
Breton believes that Surrealism is a particularly useful revolutionary tool because the movement rejects direct real-world symbolism. He believes that when artists become too heavy-handed with their overtly revolutionary messages, both the art itself and the movement it reflects are damaged. He writes that "[...] putting poetry and art in the exclusive service of an idea, however much that idea moves us to enthusiasm by itself, would be to condemn them in a very short time to being immobilized, and amount to sidetracking them” (221). Instead of using Surrealist art directly as a revolutionary tool, Breton hopes his followers will be inspired to action through the subconscious truths they learn from their own and others’ art.
Breton writes about freedom in multiple forms throughout Manifestoes of Surrealism. Above all other revolutionary goals, he seeks to free humanity from the constraints of 20th-century society. Breton maintains a high level of cynicism about the amount of freedom available within the world. He believes that capitalism and logic have destroyed most of humanity’s ability to live freely and that most people are trapped in situations that are beyond their control. However, he maintains that freedom of thought cannot be constrained unless the individual willingly gives it up. Thus, he believes, thought is the most important tool that modern people have at their disposal for fighting against the pressures of conformity.
As the only real freedom left to humanity, thought must not only be protected but also cultivated. The Surrealists believed that most people in the world had forsaken their true freedom of thought; instead, they relied on pressures from outside forces and established cultural constructs to create their version of reality. By implementing psychic automatism and creating works without conscious meaning, Surrealists sought to free their art from the confines of mainstream society and allow themselves full freedom of thought.
Despite believing that thoughts are inherently free, Breton writes that it is difficult for people to allow themselves to accept full freedom of the mind. This is especially clear in his criticism in the "Second Manifesto of Surrealism" of people who call themselves Surrealists based purely on aesthetics, without fully accepting the Surrealist way of thinking. He points out that as Surrealism became more popular, a certain level of conformity began to appear within the movement; certain artists were inspired by others in both philosophies and aesthetics. To Breton, conformity of any kind is anti-Surrealist. Surrealism requires allowing the imagination to run completely free, and conforming to any fixed worldview impedes mental freedom.
“A Letter to Seers” concisely explains Breton’s view that thought should be more highly regarded. He describes the men of conformist society as being so deluded by logic and reason that they cannot even conceive of their own internal freedom. Next to them he places the seers, women who are aware of their vast internal worlds but are mocked by society, pressured to become caricatures of themselves, and afraid to assert their influence on a wider scale. This example reflects his concern that individuals abandon their freedom of thought as a result of societal pressures and constraints. The practical and real replaces the imaginative and mystical.
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