The Philosophy of Fine Art. Georg Wilhelm Friedrich Hegel

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СКАЧАТЬ which is fundamentally the same as purely animal life, the content of such satisfaction is, however, of a finite and limited range. Such satiety carries with it no permanence, but moves forward without rest to a renewed sense of want. Men eat, drink, and sleep, and on the morrow are as hungry and weary as before. Man is compelled, therefore, to strive for a freedom more lasting in that element of the spiritual life which he appropriates in knowledge and volition, the sciences and his social activities. The ignorant man is unfree because he faces a world which is foreign to himself, a world which tosses hither and thither aimlessly, to which he is joined as an appendage, unable to unite that foreign world to itself, and to feel itself at home there as in its own demesne. The merest impulse of curiosity, the awakening of the love of knowledge, the lowest phase of animate unrest, and the highest grasp of philosophical insight are ultimately derived from the same source, namely, the desire to overcome every condition that is unfavourable to freedom, and to bring the world of everyday life, and that of the subject which reflects upon it, into one harmonious unity. If we consider the world of action the result is the same; freedom in human action is the attempt to make positive or real the reason of the Will. Reason is realized by voluntary action through the life of the State. In a State that is differentiated through itself on any rational principle, all the laws and social institutions which belong to it are simply a realization of freedom according to their own essential determinants. This being so, the reason that belongs to any citizen discovers in such institutions its own essential life: and, so long as such is not in revolt from those laws, proceeds with them as with its own kith and kin rather than a foreign adversary. We not infrequently find licence identified with freedom. But the freedom of licence is irrational; it depends upon a choice and self-determination which has nothing to do with a rational will, but is rather the product of accidental impulses and their dependence on the world of sense and physical Nature.

      We may conclude, then, that the physical needs of man, no less than his knowledge and power of volition, receive in fact, each in its own sphere, a satisfaction in the world, and deliberately break up the contradiction between the subjective and objective, that is to say, between the freedom of consciousness and the external necessity of things with which it is confronted. The content, however, of such a freedom and the satisfaction which is therein experienced is still subject to limitations, and for this reason both still retain an element of finitude. And wherever we find such an element supervening it is inevitable that the original contradiction should again reassert itself, and the self-satisfaction only maintain a relative significance. For example, in the sphere of jurisprudence and its realization in the State it is true enough that the rationality of each citizen, his will and his freedom are recognized; he is a person and as such is respected; he is the owner of property, and if that property is in danger the courts of law reassert his rights in their integrity. This recognition, however, and the freedom it establishes are confined to single relations and isolated objects, such as a particular house, a sum of money, some particular right or law, in fine some particular transaction in the practical world. What the consciousness has at any one time before it are particular things, which no doubt are related to one another, and in fact form a nucleus of such relations; but, on the other hand, they are appropriate to categories of purely relative validity, are subject to various conditions of tenure, which make the satisfaction only immediately experienced when their predominance is reasserted, or at any rate fail to establish any degree of permanence. And further than this the life of the State in its organic entirety, as a related whole of monarch, government, courts of justice, military control, and general grouping of all the various societies which compose it, no less than the obligations and duties which such arrangements presuppose, the aims and satisfaction to which they are directed, the entire scope of its civic and commercial activities already referred to, in one word the complete organism of a nation's life, is indeed in a genuine State complete in itself, and in a sense rounded off as a real totality. At the same time we must observe that the fundamental principle, for the realization of which the State exists, and wherein the individual man finds his satisfaction as a citizen, is, despite all the variety of that life, all the manifold differentiation of class within itself and as related to the world without, still a whole that is one-sided and in a real sense abstract. It is only the rational freedom of the will made explicit in a particular totality. It is, in short, only the national life, and further the life of a particular nation; a life, moreover, in which freedom is realized in a particular sphere of existence as individualized reality. And on this account it is that we are necessarily conscious, that rights and obligations in the mere bounds of civic existence, on the plane, that is to say, of merely this world's or temporal existence, do not discover the absolute satisfaction we are seeking. We require as rational beings a higher realization of their objective truth as private individuals, a fuller sanction of their imperative validity than they themselves, in such a sphere, can offer us. What mankind, pressed on all sides by the boundaries of his purely terrestrial life, in fact requires is that region of more essential reality, in which every opposition and contradiction is overcome, and freedom can finally claim to be wholly at peace with itself. And this is, of course, nothing other than absolute Truth itself, no merely relative truth. In the Truth, according to its highest notion, all must be brought home to one unity. In it there can be no more opposition between freedom and necessity, Spirit and Nature, knowledge and the object of knowledge, law and impulse, between whatever form, in fact, the opposition of these contradictory phenomena of human experience may assume.

It is in virtue of such truth that proof is possible that neither a freedom which is essentially subjective and disparate from every element of necessity is true in the absolute sense; nor, on the other hand, is it admissible to predicate truth of a necessity conceived in absolute isolation from consciousness. Our ordinary conscious life fails to overcome this contradiction, and either plunges desperately into the same, or thrusts it on one side and makes its escape from it in some other way. Philosophy will, however, so address itself to the two determinating factors of the contradiction as to show that they are apprehended as isolate from each other in abstraction, not according to their concrete notion; and by the grasp of this latter it will demonstrate the one-sidedness in its relative character, placing these opposing aspects in the fuller union and harmony which is truth. It is the function of philosophy to grasp and formulate this notion of truth. Unquestionably philosophy recognizes the concrete notion throughout; and it is in virtue of this that it is Thought with full grasp of truth. But what we call the notion is something other than this, truth, that is, in its essential verity together with the existence which is either adequate to it or is not so. In all finite reality the determinations, which are essential to ideal truth, appear separable from each other, dividing the veil of that which in its absolute Truth is a complete totality. Take the case of a living being. Under such finite categories we are forced to regard it as a subject in opposition to the inorganic Nature which environs it. Both the points of view are no doubt present in the notion, but they are there reconciled. Finite existence, however, thrusts them apart. It is, in short, an existence or reality which is unequal to the unity of the notion. We may therefore say that the notion is valid in every sphere of actuality. At the same time the main point to be determined is whether the notion in its ideal concreteness is actually completed in the particular unity presented, wherein the two aspects posited in opposition persist in no ultimate self-subsistence and coherence over against each other, but are rather ideal phases which tend to pass into a higher unity which cancels such opposition. And the reality of this highest mode of union is only reached when we enter the sphere of truth, freedom, and the satisfaction which they create. The higher life which belongs to this sphere, this supreme enjoyment of truth, which as feeling is called "blessedness," and as conscious thought "contemplation," we may describe generically as the life known to religion. For religion is just this universal domain184, in virtue of which the one concrete totality of the World comes to each man in union with himself, as his essential substance, while it remains no less for consciousness the essential truth of Nature. And it is this profounder truth of the Real which alone proves itself invincible over all that is merely particular and finite, being as it is the one absolute harmony wherein all that is otherwise discordant and opposed is finally resolved. Now it is through its direct concern in the true, regarded as the absolute object of consciousness, that Art belongs to the supreme sphere of Spirit, and it is to be placed, in respect to its content, СКАЧАТЬ