The Philosophy of Fine Art. Georg Wilhelm Friedrich Hegel

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СКАЧАТЬ Des Idealisirens, e.g., the principle of ideality which is in one aspect of it negation.

217. Affirmatives Fürsichseyn, e.g., the explicit ideal totality of Life apart from the process.

218. Bilderin.

219. Das Innere, otherwise called subjective (see note above) and meaning what is not externally visible as materia, though it may be visible indirectly as explained further on.

220. The rather difficult German here is: Da nun aber in der Objektivität der Begriff als Begriff die sich auf sich beziehende in ihrer Realität für sich seyende Subjektivität ist. The comma after Begriff is clearly a misprint.

221. The words here are das subjektive Fürsichseyn, i.e., the self-conclusion of an explicit whole in virtue of a principle of ideal unity (i.e., life) asserted, throughout.

222. Ein Beharrendes,> one that persists in an inert form.

223. Hegel uses the word scheinen both for the ideal manifestation of the Idea in the object and the appearance of material reality reduced by it to mere "show" (herabgesetzt zum scheinen), i.e., deprived of its independent reality. This introduces a slight confusion I have endeavoured to avoid by using different terms.

224. Unseres Verstandes. We supply the notion of intelligent purpose.

225. That is, the assumed subordination of all organs to one definite end.

226. Sichbewegens. The emphasis is of course on the self. But even then the statement is rather an excess. For it seems difficult to attribute all the beauty visible in the spontaneous movements of so many living creatures, notably that of birds, to their purely formal character. At least there is something given by such motion analogous to the impression we receive from music and the dance; they are gesetzmässig in short.

227. Zufällig—capricious as opposed to a uniform principle. There is, however, one apparent bond of external similarity, between the majority of such members, namely, their covering of skin; this not merely relates the cheek to the neck, for example, but to some extent destroys the distinction.

228. Physical parts, that is to say.

229. That is to say, it is based on a purely limited experience which does not necessarily concern the true nature of the objects perceived.

230. Stangen. The word may express the branches on which the flowers are carried or the stamens they carry at their apex.

231. Geistreich, "intelligent," i.e., an ingenious way of regarding such facts.

232. Dies wunderbare Wort.

233. The use of the word Sinn to which Hegel here alludes is not quite identical with our word Sense. In the English use of the term there is more stress on the materia presented to sense-perception and perhaps less reference to intellect when the word is employed in such an expression as "That man has sense." However, Milton has "What surmounts the reach of human sense," and no doubt both are employed very similarly in many writers.

234. Bleibt bei der Ahnung.

235. Naiver Weise, a common epithet of Hegel to denote freedom from all philosophical prepossessions, a frank and simple attitude of reception.

236. Betrachtung appears to imply in its contrast with Anschauung the presence of that intuitive sense or imaginative co-ordination above discussed.

237. Gestaltende Macht, i.e., plastic force.

238. This account of the criterium to be adopted in determining beauty in the animal creation is open to some criticism. Mobility is no doubt one element of beauty, but it is only one. Professor Bosanquet points out in his criticism of the passage ("Hist, of Aesthetik," p. 338) that it amounts to the assertion that ugliness is purely relative. The defect is not only due, it seems to me, to Hegel's insufficient regard for Nature as a modern painter would so regard it, but it may be traced also to his manifest preference for motion in all the manifestations of Nature.

239. Schnabelthier, otherwise called the duck-billed platyptis, a mammal found in Australia, much the size of an otter, with the horny beak of a duck and paws formed for swimming.

240. Getrübt, we have the word trüben above, translated there "troubled," life merely seen through the thick veil of instinctive sense.

241. That is, the unity manifested is as abstract from all concrete totality as the form itself.

242. This shows clearly that symmetry is only in an analogous way applicable to musical tones.

243. In other words, uniformity is outside the purely qualitative relation, whereas symmetry is not so.

244. Beseelte Lebendigkeit, lit., the insouled life-principle.

245. Lit., "Is continually thrust out into the external." Its activity as life is directed outward.

246. Was schon im Sichverzehren begriffen ist. I think the distinction implied is that in smell we are in actual contact with a part of the object. The same thing would, however, be true of sight according to former theory exploded by Newton's hypothesis.

247. Gesetzmässigkeit. I cannot think of an English word that quite reproduces it. I am not sure that either conformity to rule or law singly quite expresses СКАЧАТЬ