Butthemindssetonfirebythisidealhavenotallreceivedanequalshareofcalmfromthecreativegenius-thatgreatandpatienttemperwhichisrequiredtoimpresstheidealonthedumbmarble,ortospreaditoverapageofcold,soberletters,andthenentrustittothefaithfulhandsoftime。Thisdivinedinstinct,andcreativeforce,muchtooardenttofollowthispeacefulwalk,oftenthrowsitselfimmediatelyonthepresent,onactivelife,andstrivestotransformtheshapelessmatterofthemoralworld。Themisfortuneofhisbrothers,ofthewholespecies,appealsloudlytotheheartofthemanoffeeling;theirabasementappealsstilllouder;
enthusiasmisinflamed,andinsoulsendowedwithenergytheburningdesireaspiresimpatientlytoactionandfacts。Buthasthisinnovatorexaminedhimselftoseeifthesedisordersofthemoralworldwoundhisreason,oriftheydonotratherwoundhisself-love?Ifhedoesnotdeterminethispointatonce,hewillfinditfromtheimpulsivenesswithwhichhepursuesapromptanddefiniteend。Apure,moralmotivehasforitsendtheabsolute;timedoesnotexistforit,andthefuturebecomesthepresenttoitdirectly,byanecessarydevelopment,ithastoissuefromthepresent。
Toareasonhavingnolimitsthedirectiontowardsanendbecomesconfoundedwiththeaccomplishmentofthisend,andtoenteronacourseistohavefinishedit。
If,then,ayoungfriendofthetrueandofthebeautifulweretoaskmehow,notwithstandingtheresistanceofthetimes,hecansatisfythenoblelongingofhisheart,Ishouldreply:Directtheworldonwhichyouacttowardsthatwhichisgood,andthemeasuredandpeacefulcourseoftimewillbringabouttheresults。Youhavegivenitthisdirectionifbyyourteachingyouraiseitsthoughtstowardsthenecessaryandtheeternal;
if,byyouractsoryourcreations,youmakethenecessaryandtheeternaltheobjectofyourleanings。Thestructureoferrorandofallthatisarbitrarymustfall,andithasalreadyfallen,assoonasyouaresurethatitistottering。Butitisimportantthatitshouldnotonlytotterintheexternalbutalsointheinternalman。Cherishtriumphanttruthinthemodestsanctuaryofyourheart;giveitanincarnateformthroughbeauty,thatitmaynotonlybetheunderstandingthatdoeshomagetoit,butthatfeelingmaylovinglygraspitsappearance。Andthatyoumaynotbyanychancetakefromexternalrealitythemodelwhichyouyourselfoughttofurnish,donotventureintoitsdangeroussocietybeforeyouareassuredinyourownheartthatyouhaveagoodescortfurnishedbyidealnature。
Livewithyourage,butbenotitscreation;labourforyourcontemporaries,butdoforthemwhattheyneed,andnotwhattheypraise。Withouthavingsharedtheirfaults,sharetheirpunishmentwithanobleresignation,andbendundertheyokewhichtheyfindisaspainfultodispensewithastobear。Bytheconstancywithwhichyouwilldespisetheirgoodfortune,youwillprovetothemthatitisnotthroughcowardicethatyousubmittotheirsufferings。Seetheminthoughtsuchastheyoughttobewhenyoumustactuponthem;butseethemastheyarewhenyouaretemptedtoactforthem。Seektoowetheirsuffragetotheirdignity;buttomakethemhappykeepanaccountoftheirunworthiness;thus,ontheonehand,thenoblenessofyourheartwillkindletheirs,and,ontheother,yourendwillnotbereducedtonothingnessbytheirunworthiness。Thegravityofyourprincipleswillkeepthemofffromyou,butinplaytheywillstillendurethem。Theirtasteispurerthantheirheart,anditisbytheirtasteyoumustlayholdofthissuspiciousfugitive。Invainwillyoucombattheirmaxims,invainwillyoucondemntheiractions;butyoucantryyourmouldinghandontheirleisure。Driveawaycaprice,frivolity,andcoarseness,fromtheirpleasures,andyouwillbanishthemimperceptiblyfromtheiracts,andlengthfromtheirfeelings。Everywherethatyoumeetthem,surroundthemwithgreat,noble,andingeniousforms;multiplyaroundthemthesymbolsofperfection,tillappearancetriumphsoverreality,andartovernature。
LetterX。
Convincedbymyprecedingletters,youagreewithmeonthispoint,thatmancandepartfromhisdestinationbytwooppositeroads,thatourepochisactuallymovingonthesetwofalseroads,andthatithasbecometheprey,inonecase,ofcoarseness,andelsewhereofexhaustionanddepravity。
Itisthebeautifulthatmustbringitbackfromthistwofolddeparture。
Buthowcanthecultivationofthefineartsremedy,atthesametime,theseoppositedefects,anduniteinitselftwocontradictoryqualities?
Canitbindnatureinthesavage,andsetitfreeinthebarbarian?Canitatoncetightenaspringandlooseit,andifitcannotproducethisdoubleeffect,howwillitbereasonabletoexpectfromitsoimportantaresultastheeducationofman?
Now,althoughaninfinitebeing,adivinitycouldnotbecome(orbesubjecttotime),stillatendencyoughttobenameddivinewhichhasforitsinfiniteendthemostcharacteristicattributeofthedivinity;theabsolutemanifestationofpower-therealityofallthepossible-andtheabsoluteunityofthemanifestation(thenecessityofallreality)。
Itcannotbedisputedthatmanbearswithinhimself,inhispersonality,apredispositionfordivinity。Thewaytodivinity-iftheword\"way\"
canbeappliedtowhatneverleadstoitsend-isopentohimineverydirection。
Consideredinitselfandindependentlyofallsensuousmatter,hispersonalityisnothingbutthepurevirtualityofapossibleinfinitemanifestation,andsolongasthereisneitherintuitionnorfeeling,itisnothingmorethanaform,anemptypower。Consideredinitself,andindependentlyofallspontaneousactivityofthemind,sensuousnesscanonlymakeamaterialman;withoutit,itisapureform;butitcannotinanywayestablishaunionbetweenmatterandit。Solongasheonlyfeels,wishes,andactsundertheinfluenceofdesire,heisnothingmorethantheworld,ifbythiswordwepointoutonlytheformlesscontentsoftime。Withoutdoubt,itisonlyhissensuousnessthatmakeshisstrengthpassintoefficaciousacts,butitishispersonalityalonethatmakesthisactivityhisown。
Thus,thathemaynotonlybeaworld,hemustgiveformtomatter,andinordernottobeamereform,hemustgiverealitytothevirtualitythathebearsinhim。Hegivesmattertoformbycreatingtime,andbyopposingtheimmutabletochange,thediversityoftheworldtotheeternalunityoftheEgo。Hegivesaformtomatterbyagainsuppressingtime,bymaintainingpermanenceinchange,andbyplacingthediversityoftheworldundertheunityoftheEgo。
Nowfromthissourceissueformantwooppositeexigencies,thetwofundamentallawsofsensuous-rationalnature。Thefirsthasforitsobjectabsolutereality;itmustmakeaworldofwhatisonlyform,manifestallthatinitisonlyaforce。Thesecondlawhasforitsobjectabsoluteformality;itmustdestroyinhimallthatisonlyworld,andcarryoutharmonyinallchanges。Inotherterms,hemustmanifestallthatisinternal,andgiveformtoallthatisexternal。Consideredinitsmostloftyaccomplishment,thistwofoldlabourbringsusbacktotheideaofhumanitywhichwasmystartingpoint。
PartIII。
LetterXII。
Thistwofoldlabourortask,whichconsistsinmakingthenecessarypassintorealityinusandinmakingoutofusrealitysubjecttothelawofnecessity,isurgeduponusasadutybytwoopposingforces,whicharejustlystyledimpulsionsorinstincts,becausetheyimpelustorealisetheirobject。Thefirstoftheseimpulsions,whichIshallcallthesensuousinstinct,issuesfromthephysicalexistenceofman,orfromsensuousnature;
anditisthisinstinctwhichtendstoenclosehiminthelimitsoftimeandtomakeofhimamaterialbeing;Idonotsaytogivehimmatter,fortodotthatacertainfreeactivityofthepersonalitywouldbenecessary,which,receivingmatter,distinguishesitfromtheEgo,orwhatispermanent。
BymatterIonlyunderstandinthisplacethechangeorrealitythatfillstime。Consequentlytheinstinctrequiresthatthereshouldbechange,andthattimeshouldcontainsomething。Thissimplyfilledstateoftimeisnamedsensation,anditisonlyinthisstatethatphysicalexistencemanifestsitself。
Asallthatisintimeissuccessive,itfollowsbythatfactalonethatsomethingis:alltheremainderisexcluded。Whenonenoteonaninstrumentistouched,amongallthosethatitvirtuallyoffers,thisnotealoneisreal。Whenmanisactuallymodified,theinfinitepossibilityofallhismodificationsislimitedtothissinglemodeofexistence。Thus,then,theexclusiveactionofsensuousimpulsionhasforitsnecessaryconsequencethenarrowestlimitation。Inthisstatemanisonlyaunityofmagnitude,acompletemomentintime;or,tospeakmorecorrectly,heisnot,forhispersonalityissuppressedaslongassensationholdsswayoverhimandcarriestimealongwithit。
Thisinstinctextendsitsdomainsovertheentiresphereofthefiniteinman,andasformisonlyrevealedinmatter,andtheabsolutebymeansofitslimits,thetotalmanifestationofhumannatureisconnectedonacloseanalysiswiththesensuousinstinct。Butthoughitisonlythisinstinctthatawakensanddevelopswhatexistsvirtuallyinman,itisneverthelessthisveryinstinctwhichrendershisperfectionimpossible。
Itbindsdowntotheworldofsensebyindestructibletiesthespiritthattendshigheranditcallsbacktothelimitsofthepresent,abstractionwhichhaditsfreedevelopmentinthesphereoftheinfinite。Nodoubt,thoughtcanescapeitforamoment,andafirmwillvictoriouslyresistsitsexigencies;butsooncompressednatureresumesherrightstogiveanimperiousrealitytoourexistence,togiveitcontents,substance,knowledge,andanaimforouractivity。
Thesecondimpulsion,whichmaybenamedtheformalinstinct,issuesfromtheabsoluteexistenceofman,orfromhisrationalnature,andtendstosetfree,andbringharmonyintothediversityofitsmanifestations,andtomaintainpersonalitynotwithstandingallthechangesofstate。Asthispersonality,beinganabsoluteandindivisibleunity,canneverbeincontradictionwithitself,asweareourselvesforever,thisimpulsion,whichtendstomaintainpersonality,canneverexactinonetimeanythingbutwhatitexactsandrequiresforever。Itthereforedecidesforalwayswhatitdecidesnow,andordersnowwhatitordersforever。Henceitembracesthewholeseriesoftimes,orwhatcomestothesamething,itsuppressestimeandchange。Itwishestherealtobenecessaryandeternal,anditwishestheeternalandthenecessarytobereal;inotherterms,ittendstotruthandjustice。
Ifthesensuousinstinctonlyproducesaccidents,theformalinstinctgiveslaws,lawsforeveryjudgmentwhenitisaquestionofknowledge,lawsforeverywillwhenitisaquestionofaction。Whether,therefore,werecogniseanobjectorconceiveanobjectivevaluetoastateofthesubject,whetherweactinvirtueofknowledgeormakeoftheobjectivethedeterminingprincipleofourstate;inbothcaseswewithdrawthisstatefromthejurisdictionoftime,andweattributetoitrealityforallmenandforalltime,thatthis,universalityandnecessity。Feelingcanonlysay:\"Thatistrueforthissubjectandatthismoment,\"andtheremaycomeanothermoment,anothersubject,whichwithdrawstheaffirmationfromtheactualfeeling。Butwhenoncethoughtpronouncesandsays:\"Thatis,\"itdecidesforeverandever,andthevalidityofitsdecisionisguaranteedbythepersonalityitself,whichdefiesallchange。Inclinationcanonlysay:\"Thatisgoodforyourindividualityandpresentnecessity;\"
butthechangingcurrentofaffairswillsweepthemaway,andwhatyouardentlydesiretodaywillformtheobjectofyouraversiontomorrow。Butwhenthemoralfeelingsays:\"Thatoughttobe,\"itdecidesforever。Ifyouconfessthetruthbecauseitisthetruth,andifyoupracticejusticebecauseitisjustice,youhavemadeofaparticularcasethelawofallpossiblecases,andtreatedonemomentofyourlifeaseternity。
Accordingly,whentheformalimpulseholdsswayandthepureobjectactsinus,thebeingattainsitshighestexpansion,allbarriersdisappear,andfromtheunityofmagnitudeinwhichmanwasenclosedbyanarrowsensuousness,herisestotheunityofidea,whichembracesandkeepssubjecttheentiresphereofphaenomena。Duringthisoperationwearenolongerintime,buttimeisinuswithitsinfinitesuccession。Wearenolongerindividualsbutaspecies;thejudgmentofallspiritsisexpressedbyourown,andthechoiceofallheartsisrepresentedbyourownact。
LetterXIII。
Onafirstsurvey,nothingappearsmoreopposedthanthesetwoimpulsions;
onehavingforitsobjectchange,theotherimmutability,andyetitisthesetwonotionsthatexhaustthenotionofhumanity,andathirdfundamentalimpulsion,holdingamediumbetweenthem,isquiteinconceivable。Howthenshallwere-establishtheunityofhumannature,aunitythatappearscompletelydestroyedbythisprimitiveandradicalopposition?
Iadmitthesetwotendenciesarecontradictory,butitshouldbenoticedthattheyarenotsointhesameobjects。Butthingsthatdonotmeetcannotcomeintocollision。Nodoubtthesensuousimpulsiondesireschange;butitdoesnotwishthatitshouldextendtopersonalityanditsfield,northatthereshouldbeachangeofprinciples。Theformalimpulsionseeksunityandpermanence,butitdoesnotwishtheconditiontoremainfixedwiththeperson,thatthereshouldbeidentityoffeeling。Thereforethesetwoimpulsionsarenotdividedbynature,andif,nevertheless,theyappearso,itisbecausetheyhavebecomedividedbytransgressingnaturefreely,byignoringthemselves,andbyconfoundingtheirspheres。Theofficeofcultureistowatchoverthemandtosecuretoeachoneitsproperlimits;
thereforeculturehastogiveequaljusticetoboth,andtodefendnotonlytherationalimpulsionagainstthesensuous,butalsothelatteragainsttheformer。Henceshehastoactatwofoldpart:first,toprotectsenseagainsttheattacksoffreedom;secondly,tosecurepersonalityagainstthepowerofsensations。Oneoftheseendsisattainedbythecultivationofthesensuous,theotherbythatofthereason。
Sincetheworldisdevelopedintime,orchange,theperfectionofthefacultythatplacesmeninrelationwiththeworldwillnecessarilybethegreatestpossiblemutabilityandextensiveness。Sincepersonalityispermanenceinchange,theperfectionofthisfaculty,whichmustbeopposedtochange,willbethegreatestpossiblefreedomofaction(autonomy)andintensity。Themorethereceptivityisdevelopedundermanifoldaspects,themoreitismovableandofferssurfacestophaenomena,thelargeristhepartoftheworldseizeduponbyman,andthemorevirtualitieshedevelopsinhimself。Again,inproportionasmangainsstrengthanddepth,anddepthandreasongaininfreedom,inthatproportionmantakesinalargershareoftheworld,andthrowsoutformsoutsidehimself。Thereforehisculturewillconsist,first,inplacinghisreceptivityoncontactwiththeworldinthegreatestnumberofpointspossible,andinraisingpassivitytothehighestexponentonthesideoffeeling;secondly,inprocuringforthedeterminingfacultythegreatestpossibleamountofindependence,inrelationtothereceptivepower,andinraisingactivitytothehighestdegreeonthesideofreason。Bytheunionofthesetwoqualitiesmanwillassociatethehighestdegreeofself-spontaneity(autonomy)andoffreedomwiththefullestplenitudeofexistenceandinsteadofabandoninghimselftotheworldsoastogetlostinit,hewillratherabsorbitinhimself,withalltheinfinitudeofitsphaenomena,andsubjectittotheunityofhisreason。
Butmancaninvertthisrelation,andthusfailinattaininghisdestinationintwoways。Hecanhandovertothepassiveforcetheintensitydemandedbytheactiveforce;hecanencroachbymaterialimpulsionontheformalimpulsion,andconvertthereceptiveintothedeterminingpower。Hecanattributetotheactiveforcetheextensivenessbelongingtothepassiveforce,hecanencroachbytheformalimpulsiononthematerialimpulsion,andsubstitutethedeterminingforthereceptivepower。Intheformercase,hewillneverbeanEgo,apersonality;inthesecondcase,hewillneverbeaNon-Ego,andhenceinbothcaseshewillbeneithertheonenortheother,consequentlyhewillbenothing。
Infact,ifthesensuousimpulsionbecomesdetermining,ifthesensesbecomelaw-givers,andiftheworldstiflespersonality,helosesasobjectwhathegainsinforce。Itmaybesaidofmanthatwhenheisonlythecontentsoftime,heisnotandconsequentlyhehasnoothercontents。
Hisconditionisdestroyedatthesametimeashispersonality,becausethesearetwocorrelativeideas,becausechangepresupposespermanence,andalimitedrealityimpliesaninfinitereality。Iftheformalimpulsionbecomesreceptive,thatis,ifthoughtanticipatessensation,andthepersonsubstitutesitselfintheplaceoftheworld,itlosesasasubjectandautonomousforcewhatitgainsasobject,becauseimmutabilityimplieschange,andthattomanifestitselfalsoabsoluterealityrequireslimits。
Assoonasmanisonlyform,hehasnoform,andthepersonalityvanisheswiththecondition。Inaword,itisonlyinasmuchasheisspontaneous,autonomous,thatthereisrealityoutofhim,thatheisalsoreceptive;
anditisonlyinasmuchasheisreceptivethatthereisrealityinhimthatheisathinkingforce。
Consequentlythesetwoimpulsionsrequirelimits,andlookeduponasforces,theyneedtempering;theformerthatitmaynotencroachonthefieldoflegislation,thelatterthatitmaynotinvadethegroundoffeeling。
Butthistemperingandmoderatingthesensuousimpulsionoughtnottobetheeffectofphysicalimpotenceorofabluntingofsensations,whichisalwaysamatterforcontempt。Itmustbeafreeact,anactivityoftheperson,whichbyitsmoralintensitymoderatesthesensuousintensity,andbytheswayofimpressionstakesfromthemindepthwhatitgivestheminsurfaceorbreadth。Thecharactermustplacelimitstotemperament,forthesenseshaveonlytherighttoloseelementsifitbetotheadvantageofthemind。Initsturn,thetemperingoftheformalimpulsionmustnotresultfrommoralimpotence,fromarelaxationofthoughtandwill,whichwoulddegradehumanity。Itisnecessarythattheglorioussourceofthissecondtemperingshouldbethefullnessofsensations;itisnecessarythatsensuousnessitselfshoulddefenditsfieldwithavictoriousarmandresisttheviolencethattheinvadingactivityofthemindwoulddotoit。Inaword,itisnecessarythatthematerialimpulsionshouldbecontainedinthelimitsofproprietybypersonality,andtheformalimpulsionbyreceptivityornature。
LetterXIV。
Wehavebeenbroughttotheideaofsuchacorrelationbetweenthetwoimpulsionsthattheactionoftheoneestablishesandlimitsatthesametimetheactionoftheother,andthateachofthem,takeninisolation,doesarriveatitshighestmanifestationjustbecausetheotherisactive。
Nodoubtthiscorrelationofthetwoimpulsionsissimplyaproblemadvancedbyreason,andwhichmanwillonlybeabletosolveintheperfectionofhisbeing。Itisinthestrictestsignificationoftheterm:theideaofhishumanity;accordingly,itisaninfinitetowhichhecanapproachnearerandnearerinthecourseoftime,butwithouteverreachingit。
\"Heoughtnottoaimatformtotheinjuryofreality,nortorealitytothedetrimentoftheform。Hemustratherseektheabsolutebeingbymeansofadeterminatebeing,andthedeterminatebeingbymeansofaninfinitebeing。Hemustsettheworldbeforehimbecauseheisaperson,andhemustbeapersonbecausehehastheworldbeforehim。Hemustfeelbecausehehasaconsciousnessofhimself,andhemusthaveaconsciousnessofhimselfbecausehefeels。\"Itisonlyinconformitywiththisideathatheisamaninthefullsenseoftheword;buthecannotbeconvincedofthissolongashegiveshimselfupexclusivelytooneofthesetwoimpulsions,oronlysatisfiesthemoneaftertheother。Foraslongasheonlyfeels,hisabsolutepersonalityandexistenceremainamysterytohim,andaslongasheonlythinks,hisconditionorexistenceintimeescapeshim。
Butiftherewerecasesinwhichhecouldhaveatoncethistwofoldexperienceinwhichhewouldhavetheconsciousnessofhisfreedomandthefeelingofhisexistencetogether,inwhichhewouldsimultaneouslyfeelasmatterandknowhimselfasspirit,insuchcases,andinsuchonly,wouldhehaveacompleteintuitionofhishumanity,andtheobjectthatwouldprocurehimthisintuitionwouldbeasymbolofhisaccomplisheddestiny,andconsequentlyservetoexpresstheinfinitetohim-sincethisdestinationcanonlybefulfilledinthefullnessoftime。
Presumingthatcasesofthiskindcouldpresentthemselvesinexperience,theywouldawakeinhimanewimpulsion,which,preciselybecausethetwootherimpulsionswouldco-operateinit,wouldbeopposedtoeachofthemtakeninisolation,andmight,withgoodgrounds,betakenforanewimpulsion。
Thesensuousimpulsionrequiresthatthereshouldbechange,thattimeshouldhavecontents;theformalimpulsionrequiresthattimeshouldbesuppressed,thatthereshouldbenochange。Consequently,theimpulsioninwhichbothoftheothersactinconcert-allowmetocallittheinstinctofplay,tillIexplaintheterm-theinstinctofplaywouldhaveasitsobjecttosuppresstimeintimetoconciliatethestateoftransitionorbecomingwiththeabsolutebeing,changewithidentity。
Thesensuousinstinctwishestobedetermined,itwishestoreceiveanobject;theformalinstinctwishestodetermineitself,itwishestoproduceanobject。Thereforetheinstinctofplaywillendeavortoreceiveasitwoulditselfhaveproduced,andtoproduceasitaspirestoreceive。
Thesensuousimpulsionexcludesfromitssubjectallautonomyandfreedom;
theformalimpulsionexcludesalldependenceandpassivity。Buttheexclusionoffreedomisphysicalnecessity;theexclusionofpassivityismoralnecessity。
Thusthetwoimpulsionssubduethemind:theformertothelawsofnature,thelattertothelawsofreason。Itresultsfromthisthattheinstinctofplay,whichunitesthedoubleactionofthetwootherinstincts,willcontentthemindatoncemorallyandphysically。Hence,asitsuppressesallthatiscontingent,itwillalsosuppressallcoercion,andwillsetmanfreephysicallyandmorally。Whenwewelcomewitheffusionsomeonewhodeservesourcontempt,wefeelpainfullythatnatureisconstrained。
Whenwehaveahostilefeelingagainstapersonwhocommandsouresteem,wefeelpainfullytheconstraintofreason。Butifthispersoninspiresuswithinterest,andalsowinsouresteem,theconstraintoffeelingvanishestogetherwiththeconstraintofreason,andwebegintolovehim,thatistosay,toplay,totakerecreation,atoncewithourinclinationandouresteem。
Moreover,asthesensuousimpulsioncontrolsusphysically,andtheformalimpulsionmorally,theformermakesourformalconstitutioncontingent,andthelattermakesourmaterialconstitutioncontingent,thatistosay,thereiscontingenceintheagreementofourhappinesswithourperfection,andreciprocally。Theinstinctofplay,inwhichbothactinconcert,willrenderbothourformalandourmaterialconstitutioncontingent;accordingly,ourperfectionandourhappinessinlikemanner。Andontheotherhand,exactlybecauseitmakesbothofthemcontingent,andbecausethecontingentdisappearswithnecessity,itwillsuppressthiscontingenceinboth,andwillthusgiveformtomatterandrealitytoform。Inproportionthatitwilllessenthedynamicinfluenceoffeelingandpassion,itwillplacetheminharmonywithrationalideas,andbytakingfromthelawsofreasontheirmoralconstraint,itwillreconcilethemwiththeinterestofthesenses。
LetterXV。
IapproachcontinuallynearertotheendtowhichIleadyou,byapathofferingfewattractions。Bepleasedtofollowmeafewstepsfurther,andalargehorizonwillopenuptoyouandadelightfulprospectwillrewardyouforthelabouroftheway。
Theobjectofthesensuousinstinct,expressedinauniversalconception,isnamedLifeinthewidestacceptation:aconceptionthatexpressesallmaterialexistenceandallthatisimmediatelypresentinthesenses。Theobjectoftheformalinstinct,expressedinauniversalconception,iscalledshapeorform,aswellinanexactasinaninexactacceptation;
aconceptionthatembracesallformalqualitiesofthingsandallrelationsofthesametothethinkingpowers。Theobjectoftheplayinstinct,representedinageneralstatement,maythereforebearthenameoflivingform;atermthatservestodescribeallaestheticqualitiesofphaenomena,andwhatpeoplestyle,inthewidestsense,beauty。
Beautyisneitherextendedtothewholefieldofalllivingthingsnormerelyenclosedinthisfield。Amarbleblock,thoughitisandremainslifeless,canneverthelessbecomealivingformbythearchitectandsculptor;
aman,thoughhelivesandhasaform,isfarfrombeingalivingformonthataccount。Forthistobethecase,itisnecessarythathisformshouldbelife,andthathislifeshouldbeaform。Aslongasweonlythinkofhisform,itislifeless,amereabstraction;aslongasweonlyfeelhislife,itiswithoutform,amereimpression。Itisonlywhenhisformlivesinourfeeling,andhislifeinourunderstanding,heisthelivingform,andthiswilleverywherebethecasewherewejudgehimtobebeautiful。
Butthegenesisofbeautyisbynomeansdeclaredbecauseweknowhowtopointoutthecomponentparts,whichintheircombinationproducebeauty。
Fortothisenditwouldbenecessarytocomprehendthatcombinationitself,whichcontinuestodefyourexploration,aswellasallmutualoperationbetweenthefiniteandtheinfinite。Thereason,ontranscendentalgrounds,makesthefollowingdemand:Thereshallbeacommunionbetweentheformalimpulseandthematerialimpulse-thatis,thereshallbeaplayinstinct-becauseitisonlytheunityofrealitywiththeform,oftheaccidentalwiththenecessary,ofthepassivestatewithfreedom,thattheconceptionofhumanityiscompleted。Reasonisobligedtomakethisdemand,becausehernatureimpelshertocompletenessandtotheremovalofallbounds;
whileeveryexclusiveactivityofoneortheotherimpulseleaveshumannatureincompleteandplacesalimitinit。Accordingly,assoonasreasonissuesthemandate,\"ahumanityshallexist,\"itproclaimsatthesametimethelaw,\"thereshallbeabeauty。\"Experiencecananswerusifthereisabeauty,andweshallknowitassoonasshehastaughtusifahumanitycanexist。Butneitherreasonnorexperiencecantellushowbeautycanbe,andhowahumanityispossible。
Weknowthatmanisneitherexclusivelymatternorexclusivelyspirit。
Accordingly,beauty,astheconsummationofhumanity,canneitherbeexclusivelymerelife,ashasbeenassertedbysharp-sightedobservers,whokepttooclosetothetestimonyofexperience,andtowhichthetasteofthetimewouldgladlydegradeit;Norcanbeautybemerelyform,ashasbeenjudgedbyspeculativesophists,whodepartedtoofarfromexperience,andbyphilosophicartists,whowereledtoomuchbythenecessityofartinexplainingbeauty;
itisratherthecommonobjectofbothimpulses,thatis,oftheplayinstinct。
Theuseoflanguagecompletelyjustifiesthisname,asitiswonttoqualifywiththewordplaywhatisneithersubjectivelynorobjectivelyaccidental,andyetdoesnotimposenecessityeitherexternallyorinternally。Asthemindintheintuitionofthebeautifulfindsitselfinahappymediumbetweenlawandnecessity,itis,becauseitdividesitselfbetweenboth,emancipatedfromthepressureofboth。Theformalimpulseandthematerialimpulseareequallyearnestintheirdemands,becauseonerelatesinitscognitiontothingsintheirrealityandtheothertotheirnecessity;becauseinactionthefirstisdirectedtothepreservationoflife,thesecondtothepreservationofdignity,andthereforebothtotruthandperfection。
Butlifebecomesmoreindifferentwhendignityismixedupwithit,anddutyonlongercoerceswheninclinationattracts。Inlikemannerthemindtakesintherealityofthings,materialtruth,morefreelyandtranquillyassoonasitencountersformaltruth,thelawofnecessity;nordoesthemindfinditselfstrungbyabstractionassoonasimmediateintuitioncanaccompanyit。Inoneword,whenthemindcomesintocommunionwithideas,allrealitylosesitsseriousvaluebecauseitbecomessmall;andasitcomesincontactwithfeeling,necessitypartsalsowithitsseriousvaluebecauseitiseasy。
Butperhapstheobjectionhasforsometimeoccurredtoyou,Isnotthebeautifuldegradedbythis,thatitismadeamereplay?andisitnotreducedtotheleveloffrivolousobjectswhichhaveforagespassedunderthatname?Doesitnotcontradicttheconceptionofthereasonandthedignityofbeauty,whichisneverthelessregardedasaninstrumentofculture,toconfineittotheworkofbeingamereplay?anddoesitnotcontradicttheempiricalconceptionofplay,whichcancoexistwiththeexclusionofalltaste,toconfineitmerelytobeauty?
Butwhatismeantbyamereplay,whenweknowthatinallconditionsofhumanitythatverythingisplay,andonlythatisplaywhichmakesmancompleteanddevelopssimultaneouslyhistwofoldnature?Whatyoustylelimitation,accordingtoyourrepresentationofthematter,accordingtomyviews,whichIhavejustifiedbyproofs,Inameenlargement。Consequently,Ishouldhavesaidexactlythereverse:manisseriousonlywiththeagreeable,withthegood,andwiththeperfect,butheplayswithbeauty。Insayingthiswemustnotindeedthinkoftheplaysthatareinvogueinreallife,andwhichcommonlyreferonlytohismaterialstate。Butinreallifeweshouldalsoseekinvainforthebeautyofwhichweareherespeaking。
Theactuallypresentbeautyisworthyofthereally,oftheactually,presentplayimpulse;butbytheidealofbeauty,whichissetupbythereason,anidealoftheplay-instinctisalsopresented,whichmanoughttohavebeforehiseyesinallhisplays。
Therefore,noerrorwilleverbeincurredifweseektheidealofbeautyonthesameroadonwhichwesatisfyourplay-impulse。WecanimmediatelyunderstandwhytheidealformofaVenus,ofaJuno,andofanApollo,istobesoughtnotatRome,butinGreece,ifwecontrasttheGreekpopulation,delightinginthebloodlessathleticcontestsofboxing,racing,andintellectualrivalryatOlympia,withtheRomanpeoplegloatingovertheagonyofagladiator。Nowthereasonpronouncesthatthebeautifulmustnotonlybelifeandform,butalivingform,thatis,beauty,inasmuchasitdictatestomanthetwofoldlawofabsoluteformalityandabsolutereality。Reasonalsouttersthedecisionthatmanshallonlyplaywithbeauty,andheshallonlyplaywithbeauty。
For,tospeakoutonceforall,manonlyplayswheninthefullmeaningofthewordheisaman,andheisonlycompletelyamanwhenheplays。
Thisproposition,whichatthismomentperhapsappearsparadoxical,willreceiveagreatanddeepmeaningifwehaveadvancedfarenoughtoapplyittothetwofoldseriousnessofdutyandofdestiny。Ipromiseyouthatthewholeedificeofaestheticartandthestillmoredifficultartoflifewillbesupportedbythisprinciple。Butthispropositionisonlyunexpectedinscience;longagoitlivedandworkedinartandinthefeelingoftheGreeks,hermostaccomplishedmasters;onlytheyremovedtoOlympuswhatoughttohavebeenpreservedonearth。Influencedbythetruthofthisprinciple,theyeffacedfromthebrowoftheirgodstheearnestnessandlabourwhichfurrowthecheeksofmortals,andalsothehollowlustthatsmoothestheemptyface。Theysetfreetheeverserenefromthechainsofeverypurpose,ofeveryduty,ofeverycare,andtheymadeindolenceandindifferencetheenviedconditionofthegodlikerace;merelyhumanappellationsforthefreestandhighestmind。Aswellthematerialpressureofnaturallawsasthespiritualpressureofmorallawslostitselfinitshigherideaofnecessity,whichembracedatthesametimebothworlds,andoutoftheunionofthesetwonecessitiesissuedtruefreedom。Inspiredbythisspirit,theGreeksalsoeffacedfromthefeaturesoftheirideal,togetherwithdesireorinclination,alltracesofvolition,or,betterstill,theymadebothunrecognisable,becausetheyknewhowtowedthembothintheclosestalliance。ItisneithercharmnorisitdignitywhichspeaksfromthegloriousfaceoftheJunoLudovici;itisneitherofthese,foritisbothatonce。Whilethefemalegodchallengesourveneration,thegodlikewomanatthesametimeskindlesourlove。Butwhileinecstasywegiveourselvesuptotheheavenlybeauty,theheavenlyself-reposeawesusback。Thewholeformrestsanddwellsinitself-afullycompletecreationinitself-andasifshewereoutofspace,withoutadvanceorresistance;
itshowsnoforcecontendingwithforce,noopeningthroughwhichtimecouldbreakin。Irresistiblycarriedawayandattractedbyherwomanlycharm,keptoffatadistancebyhergodlydignity,wealsofindourselvesatlengthinthestateofthegreatestrepose,andtheresultisawonderfulimpression,forwhichtheunderstandinghasnoideaandlanguagenoname。
LetterXVI。
Fromtheantagonismofthetwoimpulsions,andfromtheassociationoftwooppositeprinciples,wehaveseenbeautytoresult,ofwhichthehighestidealmustthereforebesoughtinthemostperfectunionandequilibriumpossibleoftherealityandoftheform。Butthisequilibriumremainsalwaysanideathatrealitycannevercompletelyreach。Inreality,therewillalwaysremainapreponderanceofoneoftheseelementsovertheother,andthehighestpointtowhichexperiencecanreachwillconsistinanoscillationbetweentwoprinciples,whensometimesrealityandatothersformwillhavetheadvantage。Idealbeautyisthereforeeternallyoneandindivisible,becausetherecanonlybeonesingleequilibrium;onthecontrary,experimentalbeautywillbeeternallydouble,becauseintheoscillationtheequilibriummaybedestroyedintwoways-thissideandthat。
Ihavecalledattentionintheforegoingletterstoafactthatcanalsoberigorouslydeducedfromtheconsiderationsthathaveengagedourattentiontothepresentpoint;thisfactisthatanexcitingandalsoamoderatingactionmaybeexpectedfromthebeautiful。Thetemperingactionisdirectedtokeepwithinproperlimitsthesensuousandtheformalimpulsions;
theexciting,tomaintainbothofthemintheirfullforce。Butthesetwomodesofactionofbeautyoughttobecompletelyidentifiedintheidea。
Thebeautifuloughttotemperwhileuniformlyexcitingthetwonatures,anditoughtalsotoexcitewhileuniformlymoderatingthem。Thisresultflowsatoncefromtheideaofacorrelation,invirtueofwhichthetwotermsmutuallyimplyeachother,andarethereciprocalconditiononeoftheother,acorrelationofwhichthepurestproductisbeauty。Butexperiencedoesnotofferanexampleofsoperfectacorrelation。Inthefieldofexperienceitwillalwayshappenmoreorlessthatexcessontheonesidewillgiverisetodeficiencyontheother,anddeficiencywillgivebirthtoexcess。Itresultsfromthisthatwhatinthebeau-idealisonlydistinctintheidea,isdifferentinrealityinempiricalbeauty。Thebeau-ideal,thoughsimpleandindivisible,discloses,whenviewedintwodifferentaspects,ontheonehandapropertyofgentlenessandgrace,andontheotheranenergeticproperty;inexperiencethereisagentleandgracefulbeauty,andthereisanenergeticbeauty。Itisso,anditwillbealwaysso,solongastheabsoluteisenclosedinthelimitsoftime,andtheideasofreasonhavetoberealisedinhumanity。Forexample,theintellectualmanhastheideaofvirtue,oftruth,andofhappiness;buttheactivemanwillonlypractisevirtues,willonlygrasptruths,andenjoyhappydays。Thebusinessofphysicalandmoraleducationistobringbackthismultiplicitytounity,toputmoralityintheplaceofmanners,scienceintheplaceofknowledge;thebusinessofaestheticeducationistomakeoutofbeautiesthebeautiful。