The Philosophy of Fine Art. Georg Wilhelm Friedrich Hegel
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Название: The Philosophy of Fine Art
Автор: Georg Wilhelm Friedrich Hegel
Издательство: Bookwire
Жанр: Документальная литература
isbn: 4064066395896
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In virtue of the freedom and infinitude above analysed, which is inherent in the notion of beauty, whether we view it in its objective presence as a thing of beauty, or under its aesthetic contemplation, we disengage the province of the beautiful from the relations of finite condition, to exalt it into that of the Idea and its truth.
188. This is, of course, a note of Hegel himself.
189. This, of course, has reference to Hegel's unfortunate belief in Goethe's theory of colour.
190. Mediated (vermittelt), because the concrete is first apprehended through its differences, and only after reflection do we arrive at the notional unity which transcends and unites them.
191. Momente. Phases asserted and reconciled in the evolved notional unity, organic or otherwise. The notion is subjective because it is an ideal unity.
192. The text is clearly corrupt. The full-stop after herzustellen should be a comma, and auch would be preferably changed to als die.
193. As essentially reason.
194. Not the substantive, but past participle.
195. Das sinnliche Scheinen.
196. Verstand in the technical sense of Kant's philosophy; that is, the faculty of scientific observation or ordinary perception—analytical, in contrast to reason (Vernunft), the synthetic faculty.
197. Infinite, that is to say, as human freedom is infinite, as mind is infinite, an ideal totality, a whole complete in itself, not an endless progress, which is a contradiction.
198. Or, as Hegel says, "by suppressing the subjective principle altogether."
199. Theoretischen here used in sense of true philosophical theory, not one-sided views as above.
200. Vollendete Durchdringung, i.e., a penetration through all parts.
Chapter II
The Beauty of Nature
Beauty is the Idea as the immediate unity of the notion and its objective reality, yet is only the Idea in so far as its unity is immediately present in shape apprehensible to the senses and as semblance of the real. The most elementary form of existence, which the Idea take to itself is Nature, and the first form of beauty is that of Nature.
A. THE BEAUTY OF NATURE AS SUCH
1. In the world of Nature we must distinguish between the modes according to which the notion becomes existent reality in order to be part of the Idea.
(a) In the first place the notion is absorbed so immediately in pure objectivity, that, in its character of subjective and ideal unity, it wholly fails to assert itself, and passes over instead as a thing without a soul into the raw materia presented to sense. The purely mechanical or physical bodies in their isolated singularity are of this order. A particular metal is, for example, essentially no doubt a manifold of mechanical and physical qualities; every part of it, however, has such qualities equally in itself. Such a body not merely fails to possess any entire articulation of its parts in the sense that every one of its different parts receives for itself a particular material existence, but even the negative ideal unity of such differentiation is absent, which might assert itself as animating principle201. The difference here is a purely abstract multiplicity, and the unity posited the indifferent equilibrium of identical qualities.
This is the first mode of the existence of the notion. The differences here receive no independent existence, and the ideal unity is not found as ideality. For this reason such isolated bodies are essentially defective and abstract existences.
(b) Natural objects of a higher order suffer the differences asserted by the notion to appear as free, so that each one as external to another is itself independently existent. Here we have for the first time the true character of objectivity. Objectivity is just this independent assertion of the segregated differences determined by the notion. On this plane of existence the notion asserts itself in such a way that it is at least a totality of its differences, which is truly realized, in so far as the particular bodies, while they each severally possess independent existence for themselves, are at the same time members of one inclusive system. Of such a character is the solar system. In one aspect of them the sun, comets, moon, and planets appear as independent heavenly bodies apart from one another; in another, however, they derive their definite character from being parts of one system of such material bodies. Not only their specific modes of motion, but also their physical qualities, are only to be deduced from their relation to this system. This nexus which binds them together constitutes that inward unity which relates these particular existences together in one whole.
But further than this, in this conception of system the operation of the notion is not exhausted in the existent unity of independent bodies as essential parts of it. For just as the differences are real the unity which relates them to the totality has to assert itself as real. This unity, in other words, differentiates itself from the multifold particularity of those objective bodies of which it is the integrating principle. And on this plane of existence it СКАЧАТЬ