The Philosophy of Fine Art. Georg Wilhelm Friedrich Hegel

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СКАЧАТЬ href="#ulink_849e68a0-6154-52bb-a71e-ec1c9d786f62">249. As in symmetry.

250. That is to say, apart from symbolical meaning, it possesses no hidden law to be discovered in the relation of part to part.

251. The words are die grosse und kleine Axe von wesentlichem Unterschiede. These refer primarily, it appears, to the axes of an ellipse, but the expression may possibly include the axes of a parabola parallel to the sides of a cone. However I admit frankly I find the words von wesentlichem Unterschiede difficult to interpret closely.

252. In the text grossen, obviously a misprint.

253. The incorrectness of this statement according to more recent analysis does not, of course, affect the argument.

254. Nicht einseitig. I think the meaning here is that colour is not an abstract idea for independent qualities, but is the generic notion of a really existing totality.

255. Alles melodische, primarily, organic, of course.

256. Namely, that of abstract unity.

257. Hegel expresses this rather differently by saying that they tend to pass over into pink (röthliche) or orange (gelbliche) and green. I have put the same statement rather more directly.

258. I think this is the meaning of the words aber nur äusserlich, d.h., nicht beschmützt. Violet, however, is now regarded as a cardinal colour. It may also be doubted whether the difficulty of harmonizing pure colour is as Hegel states it.

259. This of course is a very questionable position from the point of view of aesthetic taste no less than the conformity of our sight to natural objects. The obvious retort is, it all depends what the nature of the green is. Why is there such a preponderance of green in Nature as we find it?

260. That is to say, under the Platonic view of universal.

261. So I have interpreted the words, Die Subjectivität nun aber liegt in der Negativen Einheit als Ideellsetzen der Unterschiede und ihres realen Bestehens.

262. Das Insichseyn, i.e., the incipient singularity of a feeling subject.

263. I have translated the words bleibt nur die innre Macht "merely a reflex of the inherent energy," etc. I do not pretend thereby to clear up all the difficulties of this paragraph. I would rather remind the general reader that in this entire discussion of the principle of individuality and its modes of real existence we are face to face with one the fundamental difficulties of the Hegelian philosophy, the passage of the Idea to Nature. Readers who wish to see difficulties more fully developed on this aspect of Hegel's thought should read Professor Seth's interesting and on the whole moderately worded criticism contained in his little book "Hegelianism and Personality" (Blackwood and Sons; see particularly Lecture IV, Thought and Reality).

264. Aus Anderem, e.g., the not-self of experience.

265. Des totalen Zwecks.

266. I think the expression das Ganze der Sache means this rather than the entire "organic whole of living reality."

267. It is well for the general reader to remember that we have here no full account of what constitutes the content of a free will. The emphasis throughout is on human activity as exercised in a world conditioned in its external aspect by necessary laws of Nature.

268. The reference here must I think he mainly, perhaps wholly, to the distorted face of the criminal, outcast, or insane classes. But it is just possible that a certain type of aggressive genius may also be denoted.

269. The totality of the notion.

270. Beruf, i.e., that which it professes to do.

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