I have shown that the Disasters are historically relevant for the understanding of a new concept of war. Th e relationship between aesthetics and historical writing uses an analysis of transformations within the representation regime of Goya as an indicator of change of period, but also as the iconic expression of a concep-tual mutation that inspired the theoretical work of Clausewitz. Th e historical entity of the Disasters as a source does not relate the facts so much as a certain perception of them and their philosophical interpretation. When taken as a his-torical work, the Disasters push us to question their canonical interpretation, as well as apriorisms with which we operate history.
Th ese prints are oft en highlighted as a direct antecedent of photographic war reportage, and, even, as valuable documentary testimony of the horror of war qua war. 54 Contra Licht, what Goya off ers to historical writing with these Disasters is precisely their incompatibility with the objectivity and the irredu-cibility of the past to the category of historical fact. From this viewpoint, the potential off ered by these representations is not their documentary- probative value, their ability to recount what has happened. It is their evaluative dimension that is deliberately vague and ambiguous. Against the usual principles of mili-tary or war painting, which Goya himself practiced elsewhere, there are no her-oes, nor heroic events, in these works. Th ere is no mention of dates or places. 55 We do not know the people depicted. In the majority of cases we do not even know facial expressions. What is more, and this is something of great interest as a practice of historical writing, these etchings by Goya were not completed as a series during the war, but rather aft erwards (see note 1). Th ey do not aim
to reproduce what is happening, but are instead an image of its memory. And, like every memory, they are imprecise, hazy, incommensurable with what, in fact, may have taken place. 56 Goya’s treatment of sources— the memory of what Goya saw, the testimonies he had access to— does not pretend to any accuracy, information, or historical evidence. Th eir narrative potential goes beyond this purpose: the images recreate confusion and indeterminacy as a fundamental characteristic of Goya’s vision of the Peninsular War. Th is vision contrasts with the narrative of clear boundaries between traitors and patriots, between good Christians and infi dels, between Spanish and anti- Spanish, in short, with the antagonism of the friend- enemy as a self- suffi cient explanation for what took place between 1808 and 1814. It is precisely the diffi culty of defi ning this state of existential enmity that points to the heart of what is disastrous in war.
Th e power of these etchings stems from their imprecision, an incisive lack of detail. Stylistically this has been linked to subsequent artistic movements such as impressionism and expressionism. 57 It is important to insist that Goya titled the series Fatal Consequences of Spain’s Bloody War with Bonaparte, and Other Emphatic Caprices, which implies an appraisal of a specifi c event, the Peninsular War. As historical writing, the Disasters do not record historic facts that are now revealed. Rather, they evoke memories and anticipations that are vague and impossible to discern clearly. Th is play between memory and imagination, so connected to traumatic experience and to prophetic language, is also charac-teristic of dreams and had been explored by Goya some years earlier. Th e best- known example is his capricho (caprice) “Th e sleep of reason produces monsters ” (1799) ( Figure 9.7 ) . Even then, 58 Goya’s representation of dreams moves away from the codes that the Trent Counter- Reformation had laid down and that dominated the whole of Spanish baroque painting. 59 Th e Catholic rationaliza-tion of dreams was specifi cally intended to control any prophetic or millenarian attempts. 60 Goya’s heterodoxy at this point is also clear, liberating dreams and hallucination from any canonical pretention, of all hermeneutic privilege.
Th e plates that conclude the war series refl ect the limits in narrating the past, and impact upon the conditions of possibility of historical writing. Among the representations of atrocities, etching 79 states “Truth has died” ( Figure 9.8 ).
Surrounded by the shadowy presence of a crowd of spectators, we see one of the fatal consequences of this war; we do not know whether they are trying to off er aid, preparing to bury her, mourning her, or welcoming her death. Th e etching shown in Figure 9.9 elicits the question “Will she live again?” Th e image does not encourage optimism. Even less so with the penultimate etching that appears to break the narrative sequence with the interruption of “Proud monster”
( Figure 9.10 ) in which it is diffi cult to ascertain whether the creature is devour-ing or vomitdevour-ing human cadavers.
In the whole series, as in the whole war, where nothing is assured nor can any meaning be established with absolute precision, the only certainty is pain. 61
“Th is is the truth” states the title of the last image, where Truth, back turned to the sun’s rays, comes back to life aft er being disinterred by a dark fi gure who does not inspire confi dence. We do not know who he is, only that he appears prepared Figure 9.7 Francisco de Goya, Caprices , 43, “Th e sleep of reason produces monsters.”
Figure 9.8 Francisco de Goya, Disasters of War , 79, “Truth has died.”
Figure 9.9 Francisco de Goya, Disasters of War , 80, “Will she live again?”
to care for her. Goya concludes his trajectory through the Fatal Consequences of Spain’s Bloody War with Bonaparte, and Other Emphatic Caprices , through the Disasters of War, by returning once again to allegory and ironic distance ( Figure 9.11 ).
Susan Sontag rightly relates the representation of pain and horror with the fact that “all the trappings of the spectacular have been eliminated: the landscape is an atmosphere, a darkness, barely sketched in.” 62 As I have argued, there is a new kind of war that defi es existing genres of painting. For this reason, I feel that Licht is mistaken when using Goya’s moral stance on the subject to diff erentiate between Goya’s Disasters and previous war painting is. According to Licht, Goya limits himself to bearing witness to the facts and leaves judgment to the viewers.
Th is constitutes one of the reasons for unease when contemplating the work: the realization of worthless sacrifi ce and certain brutal acts that are interchangeable and equivalent, empty of meaning. 63 In my view, these accurate observations on Goya’s modernity, including the role which the viewer is made to play, merit further debate as to the question of impartiality. 64 It could perhaps be claimed that this is political, but it is diffi cult to defi ne it as moral. Goya represents the objects with impartiality, breaking with the compositional hierarchy dominant Figure 9.10 Francisco de Goya, Disasters of War , 81, “Proud monster.”
since the Quattrocento. 65 However, I do not believe that it would be appropriate to translate that as moral impartiality. It seems more fi tting, according to Licht’s own analysis, to speak of ironic distance or questioning: “Th e last remnants of declamatory pathos, the last remnants of deliberately pointing a moral lesson are rejected by Goya.” 66 It is this active rejection that does not correspond with the term impartial, and stands in need of a new pictorial syntax. In fact, I believe this is the reason why Licht himself observes that the ambiguity of the images at no point allows us to see superfi ciality or indiff erence in Goya. 67
Th is is the fundamental diff erence between the theoretical refl ections of Clausewitz and the iconic representations of Goya. With the maximum logical rigor, Clausewitz pursues a phenomenology of war. With professional analytical distance, in the light of his military experience and his vast knowledge of war history, 68 he defi nes, explains, and values in pragmatic and functional terms to the objective of victory the constituent elements of war. Th e logical consequences of the perfection of real war with respect to absolute war will bring total war. In the case of Goya, however, these consequences are considered from a very diff er-ent perspective. Th ey have nothing to do with the technical development of any military logic, but with those of human drives that are irreducible to reason. We Figure 9.11 Francisco de Goya, Disasters of War , 82, “Th is is the truth.”
do not speak of consequences in an abstract framework of logical causality, but of fatal consequences in a concrete historical context of a war whose intensity can no longer be expressed through the known aesthetic codes. Th e aforemen-tioned prints depicting the participation of women in the war are, in eff ect, the image of a people in arms: a topic to which Clausewitz devotes a chapter of his treaty. 69 Unlike the military theoretician of the war, Goya does not wonder about the advantageous consequences or the eff ectiveness of these forces for victory.
Th e same can be said of print number 28, not by coincidence titled “Rabble,” a pejorative name which expresses anything but impartiality, or to insist on the rejection of the patriotic interpretation, admiration. One might wonder if the Fatal consequences of this bloody war against Napoleon are not the generic dis-asters of all war, but rather the fatal consequences of a national war of resistance.
Th e artist concluded the title of this series of etchings with And Other Emphatic Caprices. Th e recognition of excess, of the subjectivity of representa-tion, the explicit rejection of presenting any proof, questions his own position as witness in plate 44 “I saw it” or 47 “Th is is how it happened,” and undoubtedly contrasts with the historical accounts of his era determined to present a Reasoned History… , 70 an Exact and Impartial Manifest … or an Impartial Examination…
of the facts, usual formulas of the historiography of the era. 71 In the order of representation, what has been called the Goya paradigm “presupposes that the destruction of mimesis is the most appropriate way to represent facts that elude a clear rational understanding.” 72
It is diffi cult to fi nd here signs of the historical optimism of the Enlightenment.
If eschatology off ers an explanation and provides meaning to the experience of events that prove to be unbearable, Goya shows in the Disasters the tragedy of a world which already knows that behind these terrible events nothing remains but the critical and mistrustful reworking of the memory, and the ironic scrutiny of the imagination itself; in short, the tragedy of a world that already knows that aft er the Apocalypse no redemption will come. Only silence, perhaps.
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“Methods of Reasoning and Imagination”: History’s Failures and Capacities in Anglophone Design Research
Sarah Teasley
Th is chapter critically explores the place of history as concept and practice within the fi eld of design research, past and present. Design, today, refers to a spectrum of practices varying widely in medium, scale, and application. Alongside famil-iar forms such as architecture, fashion, interiors, graphic, product, industrial, textile, engineering, and systems design and urban planning, practices such as interaction design, service design, social design, and speculative critical design have emerged in the past decade, alongside new forms of technology, new inter-faces, new economic and political landscapes, and new ideas about the roles that design can play in society and the economy. 1 In its expanded practice, design shapes, creates, and implements material and immaterial artefacts, not only the buildings, chairs, and garments familiar to us as “design” but public policy, cor-porate strategy, and social behavior. 2
On a more abstract level, design is both verb and noun, both action and the product of action. As such, design can be codifi ed as a set of specifi c actions that, if undertaken, can lead to solutions for particular challenges. Design can also be framed— or reframed— as everyday practice. So the identity of “the designer” may be widened or “democratized” from a narrow professional sphere to include “Everyone designs who devises courses of action aimed at chan-ging existing situations into preferred ones.” 3 Together, these reframings aff ord practices such as codesign and social design/ design for social innovation, in which designers work as facilitators and enablers, supporting communities—
including professional communities such as groups of civil servants or medical practitioners— to use design techniques to address a particular situation, 4 or in
which communities take the lead in designing environments, systems, and solu-tions based on local knowledge. 5
Th is broader conception of design is currently embraced by prominent design organizations, national and international, to describe design generally and to reposition existing subdisciplines. In 2016, the World Design Organization (WDO) ™ , formerly the International Council of Societies of Industrial Design (Icsid), renewed its defi nition of industrial design:
Industrial Design is a strategic problem- solving process that drives innovation, builds business success, and leads to a better quality of life through innovative products, systems, services, and experiences. Industrial Design bridges the gap between what is and what’s possible. It is a trans- disciplinary profession that har-nesses creativity to resolve problems and co- create solutions with the intent of making a product, system, service, experience or a business, better. At its heart, Industrial Design provides a more optimistic way of looking at the future by reframing problems as opportunities. It links innovation, technology, research, business, and customers to provide new value and competitive advantage across economic, social, and environmental spheres. 6
Notably, this defi nition not only dematerializes the product or object of indus-trial design practice but removes any specifi cation of materials or techniques.
Industrial designers, in this defi nition, work across materials as well as discip-lines; design, the defi nition suggests, is as much a mindset as a set of processes.
And the new defi nition neither ascribes industrial design’s core function as cre-ating form nor limits its agency to professional designers. 7
As the disappearance of “industrial” from the organization’s name suggests, strategic and philosophical aims underlie design’s redefi nition as a far- reaching and open creative practice exceptionally suited for addressing complex social, economic, and environmental challenges. For a critical humanities scholar, this is a welcome reframing of a discipline that, in the form of practices such as packaging design, styling design, and advertising design, is deeply imbricated in the Anthropocene through its promotion of mass production and consump-tion. Th e design historian Victor Margolin has defi ned design as “the
As the disappearance of “industrial” from the organization’s name suggests, strategic and philosophical aims underlie design’s redefi nition as a far- reaching and open creative practice exceptionally suited for addressing complex social, economic, and environmental challenges. For a critical humanities scholar, this is a welcome reframing of a discipline that, in the form of practices such as packaging design, styling design, and advertising design, is deeply imbricated in the Anthropocene through its promotion of mass production and consump-tion. Th e design historian Victor Margolin has defi ned design as “the