of our life of to-day, makes it a necessity for us, in respect of our will no less than of our judgment, to adhere to general points of view, and to regulate particular matters according to them, so that general forms, laws, duties, rights, maxims are what have validity as grounds of determination and are the chief regulative force. But what is required for artistic interest as for artistic production is, speaking generally, a living creation, in which the universal is not present as law and maxim, but acts as if one with the mood and the feelings, just as, in the imagination, the universal and rational is contained only as brought into unity with a concrete sensuous phenomenon. Therefore, our present in its universal condition is not favourable to art. As regards the artist himself, it is not merely that the reflection which finds utterance all round him, and the universal habit of having an opinion and passing judgment about art infect him, and mislead him into putting more abstract thought into his works themselves; but also the whole spiritual culture of the age is of such a kind that he himself stands within this reflective world and its conditions, and it is impossible for him to abstract from it by will and resolve, or to contrive for himself and bring to pass, by means of peculiar education or removal from the relations of life, a peculiar solitude that would replace all that is lost.
In all these respects art is, and remains for us, on the side of its highest destiny, a thing of the past. Herein it has further lost for us its genuine truth and life, and rather is transferred into our ideas than asserts its former necessity, or assumes its former place, in reality. What is now aroused in us by works of art is over and above our immediate enjoyment, and together with it, our judgment; inasmuch as we subject the content and the means of representation of the work of art and the suitability or unsuitability of the two to our intellectual consideration. Therefore, the science of art is a much more pressing need in our day, than in times in which art, simply as art, was enough to furnish a full satisfaction. Art invites us to consideration of it by means of thought, not to the end of stimulating art production, but in order to ascertain scientifically what art is.
η. As soon as we propose to accept this invitation we are met by the difficulty which has already been touched upon in the suggestion that, though art is a suitable subject for philosophical reflection in the general sense, yet it is not so for systematic and scientific discussion. In this objection there lies the false idea that a philosophical consideration may, nevertheless, be unscientific. On this point it can only be remarked here with brevity, that, whatever ideas others may have of philosophy and philosophizing, I regard the pursuit of philosophy as utterly incapable of existing apart from a scientific procedure. Philosophy has to consider its object in its necessity, not, indeed, in its subjective necessity or external arrangement, classification, etc., but it has to unfold and demonstrate the object out of the necessity of its own inner nature. Until this evolution[24] is brought to pass the scientific element is lacking to the treatment. In as far, however, as the objective necessity of an object lies essentially in its logical and metaphysical nature, the isolated treatment of art must be conducted with a certain relaxation of scientific stringency. For art involves the most complex pre-suppositions, partly in reference to its content, partly in respect of its medium[25] and element,[26] in which art is constantly on the borders of the arbitrary or accidental. Thus it is only as regards the essential innermost progress of its content and of its media of expression that we must call to mind the outline prescribed by its necessity.
The objection that works of fine art elude the treatment of scientific thought because they originate out of the unregulated fancy and out of the feelings, are of a number and variety that defy the attempt to gain a conspectus, and therefore take effect only on feeling and imagination, raises a problem which appears still to have importance. For the beauty of art does in fact appear in a form which is expressly contrasted with abstract thought, and which the latter is forced to destroy in exerting the activity which is its nature. This idea coheres with the opinion that reality as such, the life of nature and of mind, is disfigured and slain by comprehension; that, so far from being brought close to us by the thought which comprehends, it is by it that such life is absolutely dissociated from us, so that, by the use of thought as the means of grasping what has life, man rather cuts himself off from this his purpose. We cannot speak fully on this subject in the present passage, but only indicate the point of view from which the removal of this difficulty, or impossibility depending on maladaptation, might be effected.
It will be admitted, to begin with, that the mind is capable of contemplating itself, and of possessing a consciousness, and that a thinking consciousness, of itself and all that is generated by itself. Thought—to think—is precisely that in which the mind has its innermost and essential nature. In gaining this thinking consciousness concerning itself and its products, the mind is behaving according to its essential nature, however much freedom and caprice those products may display, supposing only that in real truth they have mind in them. Now art and its works as generated and created by the mind (spirit), are themselves of a spiritual nature, even if their mode of representation admits into itself the semblance of sensuous being, and pervades what is sensuous with mind. In this respect art is, to begin with, nearer to mind and its thinking activity than is mere external unintelligent nature; in works of art, mind has to do but with its own. And even if artistic works are not abstract thought and notion, but are an evolution of the notion out of itself, an alienation from itself towards the sensuous, still the power of the thinking spirit (mind) lies herein, not merely to grasp itself only in its peculiar form of the self-conscious spirit (mind), but just as much to recognize itself in its alienation in the shape of feeling and the sensuous, in its other form, by transmuting the metamorphosed thought back into definite thoughts, and so restoring it to itself. And in this preoccupation with the other of itself the thinking spirit is not to be held untrue to itself as if forgetting or surrendering itself therein, nor is it so weak as to lack strength to comprehend what is different from itself, but it comprehends both itself and its opposite. For the notion is the universal, which preserves itself in its particularizations, dominates alike itself and its "other," and so becomes the power and activity that consists in undoing the alienation which it had evolved. And thus the work of art in which thought alienates itself belongs, like thought itself, to the realm of comprehending thought, and the mind, in subjecting it to scientific consideration, is thereby but satisfying the want of its own inmost nature. For because thought is its essence and notion, it can in the last resort only be satisfied when it has succeeded in imbuing all the products of its activity with thought, and has thus for the first time made them genuinely its own. But, as we shall see more definitely below, art is far from being the highest form of mind, and receives its true ratification only from science.[27]
Just as little does art elude philosophical consideration by unbridled caprice. As has already been indicated, it is its true task to bring to consciousness the highest interests of the mind. Hence it follows at once with respect to the content that fine art cannot rove in the wildness of unfettered fancy, for these spiritual interests determine definite bases[28] for its content, how manifold and inexhaustible soever its forms and shapes may be. The same holds true for the forms themselves. They, again, are not at the mercy of mere chance. Not every plastic shape[29] is capable of being the expression and representation of those spiritual interests, of absorbing and of reproducing them; every definite content determines a form suitable to it.
In this aspect too, then, we are in a position to find our bearings according to the needs of thought in the apparently unmanageable mass of works and types of art.
Thus, I hope, we have begun by defining the content of our science, to which we propose to confine ourselves, and have seen that neither is fine art unworthy of a philosophical consideration, nor is a philosophical consideration incompetent to arrive at a knowledge of the essence of fine art.
CHAPTER II.
METHODS OF SCIENCE APPLICABLE TO BEAUTY AND ART.
If we now investigate the required mode of scientific
