The Philosophy of Fine Art, volume 1 · Georg Wilhelm Friedrich Hegel
III
All this infinitely manifold content--so it is held--it is the function of art to explore, in order that by this means the experience of our external life may be repaired of its deficiencies, and yet from a further point of view that the passions we share with all men[86] may be excited, not merely that the experiences of life may not have us unmoved, but that we ourselves may thereafter long to make ourselves open channels of a universal experience. Such a stimulus is not presented on the plane of actual experience itself[87], but can only come through the semblance of it, that is to say through the illusions which art, in its creations, substitutes for the actual world. And the possibility of such a deception, by means of the semblances of art, depends on the fact that all reality must for man pass through the medium of the vision and imaginative idea; and it is only after such a passage that it penetrates the emotional life and the will. In such a process it is of no consequence whether it is immediate external reality which claims his attention, or whether the result is effected by some other way, in other words by means of images, symbols, and ideas, which contain and display the content of such actuality.
Men are able to imagine things, which do not actually exist, as if they did exist. Consequently it is precisely the same thing for our emotional life, whether it is the objective world or merely the show of the same, in virtue of which a situation, a relation, or any content of life, in short, is brought home to us. Either mode is equally able to stir in us an echo to the essential secret which it carries, whether it be in grief or joy, in agitation or convulsion, and can cause to flow through us the feelings and passions of anger, hate, pity, anxiety, fear, love, reverence and admiration, honour and fame. The awakening of every kind of emotion in us, the drawing our soul through every content of life, the realization of all these movements of soul-life by means of a presence which is only external as an illusion--this it is which, in the opinion described, is pre-eminently regarded as the peculiar and transcendent power of artistic creation. We must not, however, overlook the fact that in this view of art as a means to imprint on the soul and the mind what is good and evil alike, to make man more strong in the pursuit of what is noblest, no less than enervate his definite course[88], by transporting his emotional life through the most sensuous and selfish desires, the task as yet proposed to art remains throughout of an entirely formal character; without possessing independently an assured aim all that art can offer is the empty form for every possible kind of ideal and formative content.
As such a substantive end the conclusion of reflection is readily brought home to us that art possesses at once the power and function to mitigate the savagery of mere desires. (_α_) With regard to this first conception we have merely to ascertain what characteristic peculiar to art implies this possibility of eliminating this rawness of desire, and of fettering and instructing the impulses and passions. Coarseness in general has its ground-root in an unmitigated self-seeking of sensuous impulses, which take their plunge off and are exclusively intent on the satisfaction of their concupiscence. Sensual desire is, however, all the more brutal and domineering, in proportion as, in its isolation and confinement, it appropriates the _entire man_, so that he does not retain the power to separate himself in his universal capacity from this determinacy and to maintain the conscious presence of such universality[91]. Even if the man in such a case exclaims, "the passion is mightier than myself," though it is true no doubt that for that man's mind the abstract ego is separate from the particular passion, yet it is purely so in a formal way. All that such a separation amounts to is that as against the force of the passion the ego, in its universal form or competency, is of no account at all.
The savageness of passion consists therefore in the fusion[92] of the ego as such a universal with the confined content of its desire, so that a man no longer possesses volitional power outside this single passion. Such savageness and untamed force of the possibilities of passion art mitigates in the first instance to the extent that it brings home to the mind and imagination of man what he does actually feel and carry into effect in such a condition. And even if art restricts itself to this that it places before the vision of the mind pictures of passion, nay, even assuming such to be flattering pictures, yet for all that a power of amelioration is contained therein. At least we may say, that by this means is brought before a man's intelligence what apart from such presentment he merely _is._ The man in this way contemplates his impulses and inclinations; and whereas apart from this they whirl him away without giving him time to reflect, he now sees them outside himself and already, for the reason that they come before him rather as objects than a part of himself, he begins to be free from them as aliens. For this reason it may often happen that an artist, under the weight of grief, mitigates and weakens the intensity of his own emotions in their effect upon him by the artistic representation of them. Comfort, too, is to be found even in tears. The man who to start with is wholly given up to and concentrated in sorrow, is able thus, at any rate, to express that which is merely felt within in a direct way. Yet more alleviating is the utterance of such inner life in words, images, musical sound, and shapes.
It was therefore a good old custom in the case of funerals and layings-out to appoint wailing women, in order to give audible expression to grief, or generally to create an external sympathy. For manifestations of sympathy bring the content of human sorrow to the sufferer in an objective form; he is by their repetition driven to reflect upon it, and the burden is thereby made lighter. And so it has from of old been considered that to weep or to speak oneself out are equally means whereby freedom is secured from the oppressing burden, or at least the heart is appreciably lifted. Consequently the mitigation of the violence of passions admits of this general explanation that man is released from his unmediated confinement[93] in an emotion, becomes aware of it as a thing external to himself, to which he is consequently obliged to place himself in an ideal relation. Art, while still remaining within the sphere of the senses, faces man from the might of his sensitive experience by means of its representations. No doubt we frequently hear that pet phrase of many that it is man's duty to remain in immediate union with Nature. Such union is in its unmediated purity nothing more or less than savagery and wildness; and art, precisely in the way that it dissolves this unity for human beings, lifts them with gentle hands over this inclosure in Nature. The way men are occupied with the objects of art's creation remains throughout of a contemplative[94] character; and albeit in the first instance it educates merely an attention to the actual facts portrayed, yet over and beyond this, and with a power no less decisive, it draws man's attention to their significance, it forces him to compare their content with that of others, and to receive without reserve the general conclusions of such a survey and all the ramifications[95] such imply.
Now if the question at issue is one of general importance to art about a universal rather than contingent purpose, such an ultimate end, on account of the essential spirituality of art, can only be itself of spiritual import; in other words, so far from being of accidental importance it must be true in virtue of its own nature and on its own account. An end of this kind can only apply to instruction in so far as a genuine and essentially explicit content is brought before the mind by means of the work of art. From such a point of view we are entitled to affirm that it is the function of art to accept so much the more of a content of this nature within its compass in proportion to the nobility of its rank, and that only in the verity of such a content will it discover the standard according to which the pertinency of or the reverse of what is expressed is adjudged. Art is in truth the primary[98] _instructress_ of peoples.
But, on the other hand, if the object of instruction is so entirely treated as an _end_ that the universal nature of the content presented cannot fail to be asserted and rendered-bluntly and on its own account explicit as abstract thesis, prosaic reflection or general maxim, rather than merely in an indirect way contained by implication in the concrete embodiment of art, then and in that case, by means of such a separation, the sensuous, plastic configuration, which is precisely that which makes the artistic product a _work of art_, is merely an otiose accessory, a husk, a semblance, which are expressly posited as nothing more than _shell_ and semblance. Thereby the very nature of a work of art is abused. For the work of art ought not to bring before the imaginative vision a content in its universality as such, but rather this universality under the mode of individual concreteness and distinctive sensuous particularity. If the work in question does not conform to such a principle, but rather sets before us the generalization of its content with the express object of instruction pure and simple, then the imaginative no less than the material aspect of it are merely an external and superfluous ornament, and the work of art is itself a shattered thing within that ornament[99], a ruin wherein form and content no longer appear as a mutually adherent growth. For, in the case supposed, the particular object of the senses and the ideal content apprehended by the mind[100] have become external to one another.
Furthermore, if the object of art is assumed to consist in utilitarian _instruction_ of this kind, that other aspect of delight, entertainment, and diversion is simply abandoned on its own account as _unessential_; it has now to look for its substance to the utility of the matter of instruction, to which it is simply an accompaniment. But this amounts to saying, that art does not carry its vocation and purpose in itself, but that its fundamental conception is in something else, to which it subserves as a _means._ Art becomes, in short, merely one of the many means, which are either of use, or may be employed to secure, the aim of instruction. This brings us to the boundary line where art can only cease to be an end on its own independent account; it is deliberately deposed either to the mere plaything of entertainment, or a mere means of instruction. (_γγ_) The line of this limit is most emphasized when the question is raised as to the end or object of highest rank for the sake of which the passions have to be purified or men have to be instructed. This goal has frequently in modern times been identified with _moral improvement_, and the end of art is assumed to consist in this that its function is to prepare our inclinations and impulses, and generally to conduct us to the supreme goal of moral perfection. In this view we find instruction and purification combined. The notion is that art by the insight it gives us of genuine moral goodness, in other words, through its instruction, at the same time summons us to the process of purification, and in this way alone can and ought to bring about the improvement of mankind as the right use they can make of it and its supreme object.
With reference to the relation in which art stands to the end of improvement, we may practically say the same thing as we did about the didactic end. It may readily be admitted that art as its principle ought not to make the immoral and its advance its end. But it is one thing deliberately to make immorality the aim of its presentation and another not expressly to do so in the case of morality. It is possible to deduce an excellent moral from any work of art whatever; but such depends, of course, on a particular interpretation and consequently on the individual who draws the moral. The defence is made of the most immoral representations on the ground that people ought to become acquainted with evil and sin in order to act morally. Conversely, it has been maintained that the portrayal of Mary Magdalene, the fair sinner, who afterwards repented, has seduced many into sin, because art makes repentance look so beautiful, and you must first sin before you can repent. The doctrine of moral improvement, however logically carried out, is not merely satisfied that a moral should be conceivably deducible from a work of art through interpretation; on the contrary, it would have the moral instruction clearly made to emerge as the substantive aim of the work[101]; nay, further, it would deliberately exclude from art's products all subjects, characters, actions, and events which fail to be moral in its own sense. For art, in distinction from history and the sciences, which have their subject-matter determined for them, has a choice in the selection of its subjects.
In order that we may be in a position to estimate this view of the moral end of art on the basis of principle, we ought above all to raise the question as to the precise standpoint of the morality which is recommended for our reception by this view. If we examine more closely the standpoint of morality such, as is submitted us to-day under an enlightened interpretation[102], we soon discover that its conception does not immediately coincide with that which we describe in a general way as virtue, respectability[103], uprightness, and so forth. To be a respectable honest man is not sufficient to make a man moral in the sense under discussion, for morality in this sense implies _reflection_ and the definite consciousness of what is consonant with duty, and the acts which issue from such a consciousness. Now duty is itself the law of the will, which man, however, freely establishes out of himself, and thereon is taken to determine himself to this duty for duty's sake and its fulfilment's sake; in other words he only does good as acting under the conviction already secured that it is the good.
This law--the duty which is selected and carried into effect for duty's sake to be the rule of conduct out of free conviction and the inner conscience--is, on its own account, the abstract universal of the will, which is the absolute antithesis to Nature, the impulses of sense, selfish interests, the passions and all that is commonly described collectively as emotional life and heart. In this opposition the one side is regarded as _negating_ the other; and for the reason that both are present in the individual in their opposition, he is compelled, as determining himself from his own identity, to adopt the choice of one to the rejection of the other. Such a decision and the act carried out in accordance with it merely become moral from the standpoint now considered on the one hand in virtue of the free conviction of duty, and on the other by reason of the victory secured not only over the particular will, the natural motives, inclinations, passions and so on, but also in virtue of the noble feelings and higher impulses. For the modern ethic starts from the fixed opposition between the will in its spiritual universality and its sensuous natural particularity; it does not consist in the perfected mediation of these opposed aspects, but in their mutual conflict as opposed to one another, which carries with it the demand, that the impulses in their antagonism to duty ought to yield to it.
An opposition of this nature is not merely present to mind in the restricted confines of moral action; it asserts itself as a fundamental severation and antithesis between that which is actual essentially, and on its own account, and that which is external reality and existence[104]. Apprehended in entirely formal terms it is the contrast exposed by the universal, in so far as it is fixed in its substantive independence over against the particular, as the latter is also on its part rigidly exterior to it. In more concrete form it appears in Nature as the opposition of the abstract law to the wealth of particular phenomena, each of which possesses its specific characteristics. It appears in mind as that between the sensuous and spiritual in man, as the conflict of spirit with the flesh; it is that of duty for duty's sake; of the cold imperative with particular impulses, the warm heart, the sensuous inclinations and impulses, in a word with man simply as individual. Or it appears as the harsh antagonism between the inward freedom and the external necessity of natural condition, and, lastly, as the contradiction of the dead, essentially emptied, concept, when confronted with the fulness of concrete life, in other words, of theory and subjective thought as contrasted with objective existence and experience.
Such are antithetical points of view, the discovery of which is not to be ascribed either to the ingenuity of reflective minds, or the pedantry of a philosophical cult. They have in all ages, if in manifold guise, occupied and disquieted the human consciousness, although it is our more modern culture which has emphasized their opposition most deliberately, and forced it in each case to the keenest edge of contradiction. Intellectual culture, or rather the rapier edge of the modern understanding, creates in man this contrast, which converts him into some amphibious animal. He is compelled to live in two worlds mutually contradictory; and in this divided house consciousness, too, wanders aimlessly; tossed over from one side to the other it is unable to discover permanent satisfaction[105] for itself in either one side or the other. For, on the one hand, we see mankind confined within common reality and earthly temporal condition, oppressed by necessity and want, in Nature's toils, entangled in matter, in sensuous aims and their enjoyment, dominated and whirled away by impulse and passion. On the other hand he lifts himself up to eternal idea's, to a realm of thought and freedom.
As Will he legislates for himself universal laws and destinations[106], he disrobes the world of the life and blossom of its reality; he dissolves it in abstractions, that the mind may vindicate its right and intrinsic worth by this very dissolution of Nature's rights and such maltreatment, a process in which he brings home to her again the necessity and violence he has experienced at her hands. Such a cleavage of life and mind is, however, accompanied for modern culture with the demand that a contradiction so deep-seated should be dissolved. The mere understanding of abstract reflection is unable to disengage itself from the obstinacy of such contradictions. The solution consequently remains here for consciousness a mere _ought_, and the present and reality is merely moved within the continuous unrest of a to and fro, which seeks for that reconciliation it is unable to find. The problem therefore arises whether such a many-sided and fundamental antagonism, which is unable to pass beyond the mere ought and postulate of its solution, can be the essential and wholly expressed truth, and[107], indeed, the final and supreme consummation.
If the culture of the civilized world has fallen into such a contradiction it becomes the task of philosophy to dissolve the same, in other words to demonstrate that neither the one side or the other, in its one sided abstractness, should be held to possess truth, but that they contain within themselves the principle of their dissolution. The truth only _then_ comes before us in the reconciliation and mediation of both; and this mediation is no mere postulate, but is, in its essential nature, and in its actual presence the at the same time accomplished and self-accomplishing. And, in fact, this view agrees directly with unwitting[108] faith and will, which always has before its conscious life this contradiction in its resolution, and in action accepts it as its aim and carries it into effect. All that philosophy achieves is to contribute the insight of thought into the essence of such cleavage. It demonstrates, or seeks to demonstrate, how that which truth really is is simply the resolution of the fracture, and, be it added, not in the sense that this antagonism and its alternative aspects in any way _are not_, but in the sense that they are _there_[109] in reconciliation. (_d_) When discussing moral improvement as the ultimate end accepted for art it was found that its principle pointed to a higher standpoint. It will be necessary also to vindicate this standpoint for art.
Thereby the false position to which we have already directed attention vanishes, namely, that art has to serve as a means for moral ends and the moral end of the world generally by means of its didactive and ameliorating influence, and by doing so has its essential aim not in itself, but in something else. If we therefore continue still to speak of an end or goal of art, we must at once remove the perverse idea, which in the question, "What is the end?" will still make it include the supplemental query, "What is the use?" The perverseness consists in this that the work of art would then have to be regarded as related to something else, which is presented us as what is essential and ought to be. A work of art would in that case be merely a useful instrument in the realization of an end which possessed real and independent importance outside the realm of art. As opposed to this we must maintain that it is art's function to reveal _truth_ under the mode of art's sensuous or material configuration, to display the reconciled antithesis previously described, and by this means to prove that it possesses its final aim in itself, in this representation in short and self-revelation. For other ends such as instruction, purification, improvement, procuring of wealth, struggle after fame and honour have nothing whatever to do with this work of art as such, still less do they determine the fundamental idea[110] of it.
It is then from this point of view, into which the reflective consideration of our subject-matter finally issues, that we have to grasp the fundamental idea of art in terms of its ideal or inward necessity, as it is also from this point of view that historically regarded the true appreciation and acquaintance with art took its origin. For that antithesis, to which we have drawn attention, did not merely assert its presence within the general thought of educated men, but equally in philosophy as such. It was only after philosophy was in a position to overcome this opposition absolutely that it grasped the fundamental notion of its own content, and, to the extent it did so, the idea of Nature and of art. For this reason, as this point of view implies the reawakening of philosophy in the widest connotation of the term, so also it is the re-awakening of the science of art. We may go further and affirm that aesthetic as a science is in a real sense primarily indebted to this re-awakening for its true origination, and art for its higher estimation.
Text from Project Gutenberg, public domain in the United States.