By Frederick Schiller
The particular topic of the larger a part of the letters and essays of Schiller contained during this quantity is Aesthetics; and sooner than passing to any feedback on his therapy of the topic it will likely be precious to supply a couple of observations at the nature of this subject, and on its remedy by means of the philosophical spirit of alternative a while. First, then, aesthetics has for its item the mammoth realm of the attractive, and it can be such a lot safely outlined because the philosophy of paintings or of the nice arts. to a couple the definition could appear arbitrary, as aside from the attractive in nature; however it will stop to seem so whether it is remarked that the sweetness that is the murals is greater than traditional good looks, since it is the offspring of the brain. furthermore, if, in conformity with a definite university of contemporary philosophy, the brain be considered because the real being, together with all in itself, it needs to be admitted that attractiveness is just really attractive while it stocks within the nature of brain, and is mind's offspring. seen during this mild, the great thing about nature is simply a mirrored image of the wonderful thing about the brain, in simple terms a less than excellent good looks, which as to its essence is integrated in that of the brain. Nor has it ever entered into the brain of any philosopher to advance the gorgeous in typical gadgets, that allows you to convert it right into a technological know-how and a approach. the sphere of usual good looks is just too doubtful and too fluctuating for this function. in addition, the relation of attractiveness in nature and wonder in paintings varieties part of the technology of aesthetics, and reveals back its right position.
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Extra info for Aesthetical Essays of Frederich Schiller
Must philosophy therefore retire from this field, disappointed in its hopes? Whilst in all other directions the dominion of forms is extended, must this the most precious of all gifts be abandoned to a formless chance? Must the contest of blind forces last eternally in the political world, and is social law never to triumph over a hating egotism? Not in the least. It is true that reason herself will never attempt directly a struggle with this brutal force which resists her arms, and she will be as far as the son of Saturn in the "Iliad" from descending into the dismal field of battle, to fight them in person.
But when once thought pronounces and says: "That is," it decides forever and ever, and the validity of its decision is guaranteed by the personality itself, which defies all change. Inclination can only say: "That is good for your individuality and present necessity"; but the changing current of affairs will sweep them away, and what you ardently desire to-day will form the object of your aversion to-morrow. But when the moral feeling says: "That ought to be," it decides forever. If you confess the truth because it is the truth, and if you practise justice because it is justice, you have made of a particular case the law of all possible cases, and treated one moment of your life as eternity.
In that case we should have been the slaves of humanity, we should have consumed our forces in servile work for it during some thousands of years, and we should have stamped on our humiliated, mutilated nature the shameful brand of this slavery—all this in order that future generations, in a happy leisure, might consecrate themselves to the cure of their moral health, and develop the whole of human nature by their free culture. But can it be true that man has to neglect himself for any end whatever?