William Butler Yeats expresses various opinions regarding the arts in his poem Lapis Lazuli. At the beginning of the poem, the speaker seems to refute a definition of artistic purpose, but by the end of the poem, the speaker's words illuminate a different reality, in which artistic purpose is reevaluated and redefined. According to the poem, the purpose of art lies in its ability to thoughtfully rise above tragedy in order to restore hope and progress in a new era. The beauty of art and transforming societies is founded on the rubble of destruction and devastation. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get an original essay At the beginning of the poem, the speaker criticizes the purpose of art as excessive and neglectful of reality. Responsibility for the devastation is transferred from humanity to the corruption of art in society. According to the text, "if nothing radical is done, the planes and the Zeppelin will come out." The speaker believes that immediate action must be taken to prevent new wars and new bombings. The cheerfulness of the artists fails to motivate immediate action. It's inconsistent and unnecessary. Art, in all its forms, is used in society to distract humanity from the realities it faces. It is because of this disillusionment that wars arise in the first place. As society turns toward art, it turns against truth and promotes evil. Suffering and destruction are not defects of ideology or human nature, but direct consequences of the disease that art inflicts on the people it reaches. Furthermore, art is described as something that is responsible for the failure to fully actualize human suffering. Once again, the speaker transfers the blame from a human fault to a fault of the artistic disciplines. After describing the tragedy manifested in Shakespearean works, the speaker notes that after a play ends, "it [tragedy] cannot grow an inch or an ounce." The actors tell stories, characters and situations full of human tragedy, but at the end of each performance or act, the curtain falls. Tragedy always has an ending for everyone involved. Audience members need not worry about the play's misfortunes, because the play is only applicable as it is performed. The tragedy does not extend outside the show. This allows individuals to believe that the tragedy is something false or temporary. Art informs the audience that suffering is not applicable or relevant to today's society, but only to art. Tragedy, like the art that presents it, is something falsely rendered for the pleasure of others. Therefore, it is fair to blame art for the corruption of the human spirit, making it believe that tragedy is not an aspect of reality that merits credibility or confrontation. In addition to shifting the blame from humanity to art, the speaker attempts to demonize individuals who glorify the arts. Artists and actors in particular are the clearest promoters of artistic expression. The speaker asserts that in theatrical productions “mirth [transfigures] all this terror.” The actors and their art, mirth, manipulate the truth of horrors and destruction to suggest ease and joy in the midst of tragedy. The actors don't need to take a moment to let themselves be overcome by the tragedy they present with tears or frustration. They are able to continue their lineages with a sense of joy and passion. Terrifying and heartbreaking depictions of life arepresented, but art is capable of distorting the truth. By transfiguring the reality of suffering, they become enemies. Artists work against their captive audiences in order to corrupt their minds and spirits. All the evil in the world is presented as happy and easy by the actors who deliberately blind the innocent consumer. Artisans are cunning and manipulative; therefore, the message of ease in tragedy is falsified and restrictive. Despite the harsh criticism the speaker expresses at the beginning of the poem, a change of heart seems evident as the poem continues. Suddenly, artistic purpose is revered for its practical applications and its bringing of hope to society, as it harmonizes and balances society in the throes of devastation. Art depicts beauty and joy from the depths of human suffering. A reflection of this same principle is seen in society as the speaker states, “All things fall and are rebuilt, and those who rebuild them are gay.” » Gays, artists, now have credit for the renovation of a society in the midst of tragedy. Human success and progression are presented as a cyclical process that depends on destruction. Artists play a vital role in this ongoing cycle of suffering leading to reformation and destruction. The gays, the happy ones are those who see hope when progression seems impossible to everyone else. Art allows people to recognize the state of destruction in which they live and motivates them to rebuild and redefine the world in which they live. Suffering will always exist, but with the help of artisans, hope can manifest into actions for a better future. The speaker increasingly supports the artistic goal as he idealizes art itself and its application to the concrete world. The imperfections that shape the world are seen from a different perspective as the speaker states that "every discoloration of the stone, every crack or accidental bump is like a stream or an avalanche, or a high slope where it snows Again ". The flaws that define devastation and suffering are seen in a new light through lapis lazuli stone and sculpture. The speaker studies the artist's point of view. Devastation and ruin are fertile ground for new thinking about the beauty of human nature. What was once considered a pitfall becomes the ideal situation for cultivating a better existence for all humanity. Art defines and articulates this message to the speaker. The stage depiction of the stone and the imperfections of the stone itself help the speaker realize the good among the evil. Art is a tool through which humanity can realize, admit and overcome tragedy. The flaws of the world, or of the rock, become the ideal situation, because they allow the imagination of beautiful possibilities. The speaker establishes his new promotion of artistic purpose by explaining that art is practical for human experience through its ability to transcend the tragedy of ordinary experience. Looking at the scene on the rock, the speaker says, “I rejoice to imagine them sitting there; there, on the mountain and in the sky. The men present in the scene are placed far above the horrors of reality. They are depicted in a place without earthly measurements. As men sit in their heavenly atmosphere, they are able to see destruction for what it is. By removing themselves from the situation, they can gain a new perspective and understanding of the truth. The noble goal of detaching oneself from immediate suffering in order to better understand and change the situation seems impossible when expressed as such. We cannot imagine thinking about destruction without thinking about a personal agenda »..