I take up the thread of my researches, which I broke off only to
apply the principles I laid down to practical art and the
appreciation of its works.
The transition from the passivity of sensuousness to the activity of
thought and of will can be effected only by the intermediary state
of aesthetic liberty; and though in itself this state decides
nothing respecting our opinions and our sentiments, and therefore
leaves our intellectual and moral value entirely problematical, it
is, however, the necessary condition without which we should never
attain to an opinion or a sentiment. In a word, there is no other
way to make a reasonable being out of a sensuous man than by making
him first aesthetic.
But, you might object: Is this mediation absolutely indispensable?
Could not truth and duty, one or the other, in themselves and by
themselves, find access to the sensuous man? To this I reply: Not
only is it possible, but it is I absolutely necessary that they owe
solely to themselves their determining force, and nothing would be
more contradictory to our preceding affirmations than to appear to
defend the contrary opinion. It has been expressly proved that the
beautiful furnishes no result, either for the comprehension or for
the will; that it mingles with no operations, either of thought or
of resolution; and that it confers this double power without
determining anything with regard to the real exercise of this power.
Here all foreign help disappears, and the pure logical form, the
idea, would speak immediately to the intelligence, as the pure moral
form, the law, immediately to the will.
But that the pure form should be capable of it, and that there is in
general a pure form for sensuous man, is that, I maintain, which
should be rendered possible by the aesthetic disposition of the
soul. Truth is not a thing which can be received from without like
reality or the visible existence of objects. It is the thinking
force, in his own liberty and activity, which produces it, and it is
just this liberty proper to it, this liberty which we seek in vain
in sensuous man. The sensuous man is already determined physically,
and thenceforth he has no longer his free determinability; he must
necessarily first enter into possession of this lost determinability
before he can exchange the passive against an active determination.
Therefore, in order to recover it, he must either lose the passive
determination that he had, or he should enclose already in Himself
the active determination to which he should pass. If he confined
himself to lose passive determination, he would at the same time
lose with it the possibility of an active determination, because
thought needs a body, and form can only be realised through matter.
He must therefore contain already in himself the active
determination that he may be at once both actively and passively
determined, that is to say, he becomes necessarily aesthetic.
Consequently, by the aesthetic disposition of the soul the proper
activity of reason is already revealed in the sphere of
sensuousness, the power of sense is already broken within its own
boundaries, and the ennobling of physical man carried far enough,
for spiritual man has only to develop himself according to the laws
of liberty. The transition from an aesthetic state to a logical and
moral state (from the beautiful to truth and duty) is then
infinitely more easy than the transition from the physical state to
the aesthetic state (from life pure and blind to form). This
transition man can effectuate alone by his liberty, whilst he has
only to enter into possession of himself not to give it himself; but
to separate the elements of his nature, and not to enlarge it.
Having attained to the aesthetic disposition, man will give to his
judgments and to his actions a universal value as soon as he desires
it This passage from brute nature to beauty, in which an entirely
new faculty would awaken in him, nature would render easier, and his
will has no power over a disposition which, we know, itself gives
birth to the will. To bring the aesthetic man to profound views, to
elevated sentiments, he requires nothing more than important
occasions; to obtain the same thing from the sensuous man, his
nature must at first be changed. To make of the former a hero, a
sage, it is often only necessary to meet with a sublime situation,
which exercises upon the faculty of the will the more immediate
action; for the second, it must first be transplanted under another
sky.
One of the most important tasks of culture, then, is to submit man
to form, even in a purely physical life, and to render it aesthetic
as far as the domain of the beautiful can be extended, for it is
alone in the aesthetic state, and not in the physical state, that
the moral state can be developed. If in each particular case man
ought to possess the power to make his judgment and his will the
judgment of the entire species; if he ought to find in each limited
existence the transition to an infinite existence; if, lastly, he
ought from every dependent situation to take his flight to rise to
autonomy and to liberty, it must be observed that at no moment is he
only individual and solely obeys the law of nature. To be apt and
ready to raise himself from the narrow circle of the ends of nature,
to rational ends, in the sphere of the former he must already have
exercised himself in the second; he must already have realised his
physical destiny with a certain liberty that belongs only to
spiritual nature, that is to say, according to the laws of the
beautiful.
And that he can effect without thwarting in the least degree his
physical aim. The exigencies of nature with regard to him turn only
upon what he does--upon the substance of his acts; but the ends of
nature in no degree determine the way in which he acts, the form of
his actions. On the contrary, the exigencies of reason have
rigorously the form of his activity for its object. Thus, so much as
it is necessary for the moral destination of man, that he be purely
moral, that he shows an absolute personal activity, so much is he
indifferent that his physical destination be entirely physical, that
he acts in a manner entirely passive. Henceforth with regard to this
last destination, it entirely depends on him to fulfil it solely as
a sensuous being and natural force (as a force which acts only as it
diminishes) or, at the same time, as absolute force, as a rational
being. To which of these does his dignity best respond? Of this,
there can be no question. It is as disgraceful and contemptible for
him to do under sensuous impulsion that which he ought to have
determined merely by the motive of duty, as it is noble and
honourable for him to incline towards conformity with laws, harmony,
independence; there even where the vulgar man only satisfies a
legitimate want. In a word, in the domain of truth and morality,
sensuousness must have nothing to determine; but in the sphere of
happiness, form may find a place, and the instinct of play prevail.
Thus then, in the indifferent sphere of physical life, man ought to
already commence his moral life; his own proper activity ought
already to make way in passivity, and his rational liberty beyond
the limits of sense; he ought already to impose the law of his will
upon his inclinations; he ought--if you will permit me the
expression--to carry into the domain of matter the war against
matter, in order to be dispensed from combatting this redoubtable
enemy upon the sacred field of liberty; he ought to learn to have
nobler desires, not to be forced to have sublime volitions. This is
the fruit of aesthetic culture, which submits to the laws of the
beautiful, in which neither the laws of nature nor those of reason
suffer, which does not force the will of man, and which by the form
it gives to exterior life already opens internal life.