Moshe Barasch' "Blindness: The History of a Mental Image in Western Thought" (Book Note)

 

In his work "Blindness: The History of a Mental Image in Western Thought," Moshe Barasch surveys Western art spanning antiquity through the Renaissance, providing a comprehensive overview of depictions of both blind individuals and those without sight. Barasch meticulously interprets these representations in the context of literature, religious beliefs, and social history to illuminate attitudes toward blindness across different historical periods. While the book serves as a valuable compendium, presenting information not found in any other single volume, it occupies a space between a popular treatment and a scholarly work, potentially leaving academic readers somewhat frustrated. Additionally, scholars in disability studies may be disappointed as the book does not engage with disability theory.

 

Barasch, a distinguished art historian, leverages his extensive knowledge in this exploration. He references a multitude of visual representations and textual sources, spanning from ancient drama to Diderot's "Lettre Sur les Aveugles" (Letter about the Blind). The book is structured around chapters focusing on antiquity, the early Christian period, the Middle Ages, and the Renaissance, providing insights into the social and cultural dynamics shaping perceptions of blindness in each era. The final chapter diverges from art history to discuss Diderot's Enlightenment treatise on blindness, a pivotal moment in reshaping understanding and humanizing blind individuals.

 

The analysis of classical and early Christian periods stands out as particularly interesting and persuasive. Barasch highlights the ambiguities in attitudes toward blindness during these eras, such as the Greek belief that blindness could result from encountering a deity, signifying both punishment and divine knowledge. In the early Christian world, biblical episodes like Jesus healing the blind and Paul's temporary blindness during conversion are explored in relation to prevailing Jewish beliefs.

 

However, the Middle Ages section encounters shortcomings in argumentation. Barasch introduces a little-known convention regarding the Antichrist's asymmetrical eyes, claiming a connection to blindness despite acknowledging the absence of explicit textual support. The discussion then shifts to allegorical blindness, notably the blindfolded Synagoga representing Judaism. This interpretation may raise concerns among scholars in disability studies, as Barasch repeatedly refers to these figures as "blind" while acknowledging the symbolic nature of the blindfold.

 

Inconsistencies emerge in associating blindfolds with actual blindness, especially in the case of Synagoga, where Christian theology posited her temporary unwillingness to "see" Jesus's divinity until the Second Coming. Barasch's exploration of stereotypical representations of blind beggars in literature is more grounded, but reliance on Pieter Breughel's painting, created in the Renaissance, to exemplify medieval traditions may weaken the argument.

 

The Renaissance, according to Barasch, saw a continuation of earlier conventions related to blindness, with a revisiting of stereotypes like the blind beggar and the blind seer. The final chapter on Diderot explores how Enlightenment thinking impacted the understanding of blindness. While the book provides a valuable resource, its position between a popular and scholarly work, coupled with occasional inconsistencies, may pose challenges for some readers.