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The Sense of Beauty - Being the Outlines of Aesthetic Theory
by George Santayana
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[Note: for this online edition I have moved the Table of Contents to the beginning of the text and slightly modified it to conform with the online format. I have also made one spelling change: "ominiscient intelligence" to "omniscient intelligence".]



THE SENSE OF BEAUTY

BEING THE OUTLINES OF AESTHETIC THEORY

by

GEORGE SANTAYANA

CHARLES SCRIBNER'S SONS NEW YORK CHICAGO BOSTON

COPYRIGHT, 1896, BY CHARLES SCRIBNER'S SONS

Printed in the United States of America

CONTENTS

Preface Introduction — The Methods of Aesthetics 1-13

Part I. — The Nature of Beauty Sec. 1. The philosophy of beauty is a theory of values 14 Sec. 2. Preference is ultimately irrational 18 Sec. 3. Contrast between moral and aesthetic values 28 Sec. 4. Work and play 25 Sec. 5. All values are in one sense aesthetic 28 Sec. 6. Aesthetic consecration of general principles 31 Sec. 7. Contrast of aesthetic and physical pleasures 35 Sec. 8. The differentia of aesthetic pleasure not its disinterestedness 37 Sec. 9. The differentia of aesthetic pleasure not its universality 40 Sec. 10. The differential of aesthetic pleasure: its objectification 44 Sec. 11. The definition of beauty 49

Part II. — The Materials of Beauty Sec. 12. All human functions may contribute to the sense of beauty 53 Sec. 13. The influence of the passion of love 56 Sec. 14. Social instincts and their aesthetic influence 62 Sec. 15. The lower senses 65 Sec. 16. Sound 68 Sec. 17. Colour 72 Sec. 18. Materials surveyed 76

Part III. — Form Sec. 19. There is a beauty of form 82 Sec. 20. Physiology of the perception of form 85 Sec. 21. Values of geometrical figures 88 Sec. 22. Symmetry 91 Sec. 23. Form the unity of a manifold 95 Sec. 24. Multiplicity in uniformity 97 Sec. 25. Example of the stars 100 Sec. 26. Defects of pure multiplicity 106 Sec. 27. Aesthetics of democracy 110 Sec. 28. Values of types and values of examples 112 Sec. 29. Origin of types 116 Sec. 30. The average modified in the direction of pleasure 121 Sec. 31. Are all things beautiful? 126 Sec. 32. Effects of indeterminate form 131 Sec. 33. Example of landscape 133 Sec. 34. Extensions to objects usually not regarded aesthetically 138 Sec. 35. Further dangers of indeterminateness 142 Sec. 36. The illusion of infinite perfection 146 Sec. 37. Organized nature the source of apperceptive forms 152 Sec. 38. Utility the principle of organization in nature 155 Sec. 39. The relation of utility to beauty 157 Sec. 40. Utility the principle of organization in the arts 160 Sec. 41. Form and adventitious ornament 163 Sec. 42. Syntactical form 167 Sec. 42. Literary form. The plot 171 Sec. 44. Character as an aesthetic form 174 Sec. 45. Ideal characters 176 Sec. 46. The religious imagination 180 Sec. 47. Preference is ultimately irrational 185

Part IV. — Expression Sec. 48. Expression defined 192 Sec. 49. The associative process 198 Sec. 50. Kinds of value in the second term 201 Sec. 51. Aesthetic value in the second term 205 Sec. 52. Practical value in the same 208 Sec. 53. Cost as an element of effect 211 Sec. 54. The expression of economy and fitness 214 Sec. 55. The authority of morals over aesthetics 218 Sec. 56. Negative values in the second term 221 Sec. 57. Influence of the first term in the pleasing expression of evil 226 Sec. 58. Mixture of other expressions, including that of truth 228 Sec. 59. The liberation of self 233 Sec. 60. The sublime independent of the expression of evil 239 Sec. 61. The comic 245 Sec. 62. Wit 250 Sec. 63. Humour 253 Sec. 64. The grotesque 256 Sec. 65. The possibility of finite perfection 258 Sec. 66. The stability of the ideal 263

Sec. 67. Conclusion 266-270 Footnotes Index 271-275



PREFACE

This little work contains the chief ideas gathered together for a course of lectures on the theory and history of aesthetics given at Harvard College from 1892 to 1895. The only originality I can claim is that which may result from the attempt to put together the scattered commonplaces of criticism into a system, under the inspiration of a naturalistic psychology. I have studied sincerity rather than novelty, and if any subject, as for instance the excellence of tragedy, is presented in a new light, the change consists only in the stricter application to a complex subject of the principles acknowledged to obtain in our simple judgments. My effort throughout has been to recall those fundamental aesthetic feelings the orderly extension of which yields sanity of judgment and distinction of taste.

The influences under which the book has been written are rather too general and pervasive to admit of specification; yet the student of philosophy will not fail to perceive how much I owe to writers, both living and dead, to whom no honour could be added by my acknowledgments. I have usually omitted any reference to them in foot-notes or in the text, in order that the air of controversy might be avoided, and the reader might be enabled to compare what is said more directly with the reality of his own experience.

G. S. September, 1906.

INTRODUCTION

The sense of beauty has a more important place in life than aesthetic theory has ever taken in philosophy. The plastic arts, with poetry and music, are the most conspicuous monuments of this human interest, because they appeal only to contemplation, and yet have attracted to their service, in all civilized ages, an amount of effort, genius, and honour, little inferior to that given to industry, war, or religion. The fine arts, however, where aesthetic feeling appears almost pure, are by no means the only sphere in which men show their susceptibility to beauty. In all products of human industry we notice the keenness with which the eye is attracted to the mere appearance of things: great sacrifices of time and labour are made to it in the most vulgar manufactures; nor does man select his dwelling, his clothes, or his companions without reference to their effect on his aesthetic senses. Of late we have even learned that the forms of many animals are due to the survival by sexual selection of the colours and forms most attractive to the eye. There must therefore be in our nature a very radical and wide-spread tendency to observe beauty, and to value it. No account of the principles of the mind can be at all adequate that passes over so conspicuous a faculty.

That aesthetic theory has received so little attention from the world is not due to the unimportance of the subject of which it treats, but rather to lack of an adequate motive for speculating upon it, and to the small success of the occasional efforts to deal with it. Absolute curiosity, and love of comprehension for its own sake, are not passions we have much leisure to indulge: they require not only freedom from affairs but, what is more rare, freedom from prepossessions and from the hatred of all ideas that do not make for the habitual goal of our thought.

Now, what has chiefly maintained such speculation as the world has seen has been either theological passion or practical use. All we find, for example, written about beauty may be divided into two groups: that group of writings in which philosophers have interpreted aesthetic facts in the light of their metaphysical principles, and made of their theory of taste a corollary or footnote to their systems; and that group in which artists and critics have ventured into philosophic ground, by generalizing somewhat the maxims of the craft or the comments of the sensitive observer. A treatment of the subject at once direct and theoretic has been very rare: the problems of nature and morals have attracted the reasoners, and the description and creation of beauty have absorbed the artists; between the two reflection upon aesthetic experience has remained abortive or incoherent.

A circumstance that has also contributed to the absence or to the failure of aesthetic speculation is the subjectivity of the phenomenon with which it deals. Man has a prejudice against himself: anything which is a product of his mind seems to him to be unreal or comparatively insignificant. We are satisfied only when we fancy ourselves surrounded by objects and laws independent of our nature. The ancients long speculated about the constitution of the universe before they became aware of that mind which is the instrument of all speculation. The moderns, also, even within the field of psychology, have studied first the function of perception and the theory of knowledge, by which we seem to be informed about external things; they have in comparison neglected the exclusively subjective and human department of imagination and emotion. We have still to recognize in practice the truth that from these despised feelings of ours the great world of perception derives all its value, if not also its existence. Things are interesting because we care about them, and important because we need them. Had our perceptions no connexion with our pleasures, we should soon close our eyes on this world; if our intelligence were of no service to our passions, we should come to doubt, in the lazy freedom of reverie, whether two and two make four.

Yet so strong is the popular sense of the unworthiness and insignificance of things purely emotional, that those who have taken moral problems to heart and felt their dignity have often been led into attempts to discover some external right and beauty of which, our moral and aesthetic feelings should be perceptions or discoveries, just as our intellectual activity is, in men's opinion, a perception or discovery of external fact. These philosophers seem to feel that unless moral and aesthetic judgments are expressions of objective truth, and not merely expressions of human nature, they stand condemned of hopeless triviality. A judgment is not trivial, however, because it rests on human feelings; on the contrary, triviality consists in abstraction from human interests; only those judgments and opinions are truly insignificant which wander beyond the reach of verification, and have no function in the ordering and enriching of life.

Both ethics and aesthetics have suffered much from the prejudice against the subjective. They have not suffered more because both have a subject-matter which is partly objective. Ethics deals with conduct as much as with emotion, and therefore considers the causes of events and their consequences as well as our judgments of their value. Esthetics also is apt to include the history and philosophy of art, and to add much descriptive and critical matter to the theory of our susceptibility to beauty. A certain confusion is thereby introduced into these inquiries, but at the same time the discussion is enlivened by excursions into neighbouring provinces, perhaps more interesting to the general reader.

We may, however, distinguish three distinct elements of ethics and aesthetics, and three different ways of approaching the subject. The first is the exercise of the moral or aesthetic faculty itself, the actual pronouncing of judgment and giving of praise, blame, and precept. This is not a matter of science but of character, enthusiasm, niceness of perception, and fineness of emotion. It is aesthetic or moral activity, while ethics and aesthetics, as sciences, are intellectual activities, having that aesthetic or moral activity for their subject-matter.

The second method consists in the historical explanation of conduct or of art as a part of anthropology, and seeks to discover the conditions of various types of character, forms of polity, conceptions of justice, and schools of criticism and of art. Of this nature is a great deal of what has been written on aesthetics. The philosophy of art has often proved a more tempting subject than the psychology of taste, especially to minds which were not so much fascinated by beauty itself as by the curious problem of the artistic instinct in man and of the diversity of its manifestations in history.

The third method in ethics and aesthetics is psychological, as the other two are respectively didactic and historical. It deals with moral and aesthetic judgments as phenomena of mind and products of mental evolution. The problem here is to understand the origin and conditions of these feelings and their relation to the rest of our economy. Such an inquiry, if pursued successfully, would yield an understanding of the reason why we think anything right or beautiful, wrong or ugly, it would thus reveal the roots of conscience and taste in human nature and enable us to distinguish transitory preferences and ideals, which rest on peculiar conditions, from those which, springing from those elements of mind which all men share, are comparatively permanent and universal.

To this inquiry, as far as it concerns aesthetics, the following pages are devoted. No attempt will be made either to impose particular appreciations or to trace the history of art and criticism. The discussion will be limited to the nature and elements of our aesthetic judgments. It is a theoretical inquiry and has no directly hortatory quality. Yet insight into the basis of our preferences, if it could be gained, would not fail to have a good and purifying influence upon them. It would show us the futility of a dogmatism that would impose upon another man judgments and emotions for which the needed soil is lacking in his constitution and experience; and at the same time it would relieve us of any undue diffidence or excessive tolerance towards aberrations of taste, when we know what are the broader grounds of preference and the habits that make for greater and more diversified aesthetic enjoyment.

Therefore, although nothing has commonly been less attractive than treatises on beauty or less a guide to taste than disquisitions upon it, we may yet hope for some not merely theoretical gain from these studies. They have remained so often without practical influence because they have been pursued under unfavourable conditions. The writers have generally been audacious metaphysicians and somewhat incompetent critics; they have represented general and obscure principles, suggested by other parts of their philosophy, as the conditions of artistic excellence and the essence of beauty. But if the inquiry is kept close to the facts of feeling, we may hope that the resulting theory may have a clarifying effect on the experience on which it is based. That is, after all, the use of theory. If when a theory is bad it narrows our capacity for observation and makes all appreciation vicarious and formal, when it is good it reacts favourably upon our powers, guides the attention to what is really capable of affording entertainment, and increases, by force of new analogies, the range of our interests. Speculation is an evil if it imposes a foreign organization on our mental life; it is a good if it only brings to light, and makes more perfect by training, the organization already inherent in it.

We shall therefore study human sensibility itself and our actual feelings about beauty, and we shall look for no deeper, unconscious causes of our aesthetic consciousness. Such value as belongs to metaphysical derivations of the nature of the beautiful, comes to them not because they explain our primary feelings, which they cannot do, but because they express, and in fact constitute, some of our later appreciations. There is no explanation, for instance, in calling beauty an adumbration of divine attributes. Such a relation, if it were actual, would not help us at all to understand why the symbols of divinity pleased. But in certain moments of contemplation, when much emotional experience lies behind us, and we have reached very general ideas both of nature and of life, our delight in any particular object may consist in nothing but the thought that this object is a manifestation of universal principles. The blue sky may come to please chiefly because it seems the image of a serene conscience, or of the eternal youth and purity of nature after a thousand partial corruptions. But this expressiveness of the sky is due to certain qualities of the sensation, which bind it to all things happy and pure, and, in a mind in which the essence of purity and happiness is embodied in an idea of God, bind it also to that idea.

So it may happen that the most arbitrary and unreal theories, which must be rejected as general explanations of aesthetic life, may be reinstated as particular moments of it. Those intuitions which we call Platonic are seldom scientific, they seldom explain the phenomena or hit upon the actual law of things, but they are often the highest expression of that activity which they fail to make comprehensible. The adoring lover cannot understand the natural history of love; for he is all in all at the last and supreme stage of its development. Hence the world has always been puzzled in its judgment of the Platonists; their theories are so extravagant, yet their wisdom seems so great. Platonism is a very refined and beautiful expression of our natural instincts, it embodies conscience and utters our inmost hopes. Platonic philosophers have therefore a natural authority, as standing on heights to which the vulgar cannot attain, but to which they naturally and half-consciously aspire.

When a man tells you that beauty is the manifestation of God to the senses, you wish you might understand him, you grope for a deep truth in his obscurity, you honour him for his elevation of mind, and your respect may even induce you to assent to what he says as to an intelligible proposition. Your thought may in consequence be dominated ever after by a verbal dogma, around which all your sympathies and antipathies will quickly gather, and the less you have penetrated the original sense of your creed, the more absolutely will you believe it. You will have followed Mephistopheles' advice: —

Im ganzen haltet euch an Worte, So geht euch durch die sichere Pforte Zum Tempel der Gewissheit ein.

Yet reflection might have shown you that the word of the master held no objective account of the nature and origin of beauty, but was the vague expression of his highly complex emotions.

It is one of the attributes of God, one of the perfections which we contemplate in our idea of him, that there is no duality or opposition between his will and his vision, between the impulses of his nature and the events of his life. This is what we commonly designate as omnipotence and creation. Now, in the contemplation of beauty, our faculties of perception have the same perfection: it is indeed from the experience of beauty and happiness, from the occasional harmony between our nature and our environment, that we draw our conception of the divine life. There is, then, a real propriety in calling beauty a manifestation of God to the senses, since, in the region of sense, the perception of beauty exemplifies that adequacy and perfection which in general we objectify in an idea of God.

But the minds that dwell in the atmosphere of these analogies are hardly those that will care to ask what are the conditions and the varieties of this perfection of function, in other words, how it comes about that we perceive beauty at all, or have any inkling of divinity. Only the other philosophers, those that wallow in Epicurus' sty, know anything about the latter question. But it is easier to be impressed than to be instructed, and the public is very ready to believe that where there is noble language not without obscurity there must be profound knowledge. We should distinguish, however, the two distinct demands in the case. One is for comprehension; we look for the theory of a human function which must cover all possible cases of its exercise, whether noble or base. This the Platonists utterly fail to give us. The other demand is for inspiration; we wish to be nourished by the maxims and confessions of an exalted mind, in whom the aesthetic function is pre-eminent. By responding to this demand the same thinkers may win our admiration.

To feel beauty is a better thing than to understand how we come to feel it. To have imagination and taste, to love the best, to be carried by the contemplation of nature to a vivid faith in the ideal, all this is more, a great deal more, than any science can hope to be. The poets and philosophers who express this aesthetic experience and stimulate the same function in us by their example, do a greater service to mankind and deserve higher honour than the discoverers of historical truth. Reflection is indeed a part of life, but the last part. Its specific value consists in the satisfaction of curiosity, in the smoothing out and explanation of things: but the greatest pleasure which we actually get from reflection is borrowed from the experience on which we reflect. We do not often indulge in retrospect for the sake of a scientific knowledge of human life, but rather to revive the memories of what once was dear. And I should have little hope of interesting the reader in the present analyses, did I not rely on the attractions of a subject associated with so many of his pleasures.

But the recognition of the superiority of aesthetics in experience to aesthetics in theory ought not to make us accept as an explanation of aesthetic feeling what is in truth only an expression of it. When Plato tells us of the eternal ideas in conformity to which all excellence consists, he is making himself the spokesman of the moral consciousness. Our conscience and taste establish these ideals; to make a judgment is virtually to establish an ideal, and all ideals are absolute and eternal for the judgment that involves them, because in finding and declaring a thing good or beautiful, our sentence is categorical, and the standard evoked by our judgment is for that case intrinsic and ultimate. But at the next moment, when the mind is on another footing, a new ideal is evoked, no less absolute for the present judgment than the old ideal was for the previous one. If we are then expressing our feeling and confessing what happens to us when we judge, we shall be quite right in saying that we have always an absolute ideal before us, and that value lies in conformity with that ideal. So, also, if we try to define that ideal, we shall hardly be able to say of it anything less noble and more definite than that it is the embodiment of an infinite good. For it is that incommunicable and illusive excellence that haunts every beautiful thing, and

like a star Beacons from the abode where the eternal are.

For the expression of this experience we should go to the poets, to the more inspired critics, and best of all to the immortal parables of Plato. But if what we desire is to increase our knowledge rather than to cultivate our sensibility, we should do well to close all those delightful books; for we shall not find any instruction there upon the questions which most press upon us; namely, how an ideal is formed in the mind, how a given object is compared with it, what is the common element in all beautiful things, and what the substance of the absolute ideal in which all ideals tend to be lost; and, finally, how we come to be sensitive to beauty at all, or to value it. These questions must be capable of answers, if any science of human nature is really possible. — So far, then, are we from ignoring the insight of the Platonists, that we hope to explain it, and in a sense to justify it, by showing that it is the natural and sometimes the supreme expression of the common principles of our nature.

PART I

THE NATURE OF BEAUTY

The philosophy of beauty is a theory of values.

Sec. 1. It would be easy to find a definition of beauty that should give in a few words a telling paraphrase of the word. We know on excellent authority that beauty is truth, that it is the expression of the ideal, the symbol of divine perfection, and the sensible manifestation of the good. A litany of these titles of honour might easily be compiled, and repeated in praise of our divinity. Such phrases stimulate thought and give us a momentary pleasure, but they hardly bring any permanent enlightenment. A definition that should really define must be nothing less than the exposition of the origin, place, and elements of beauty as an object of human experience. We must learn from it, as far as possible, why, when, and how beauty appears, what conditions an object must fulfil to be beautiful, what elements of our nature make us sensible of beauty, and what the relation is between the constitution of the object and the excitement of our susceptibility. Nothing less will really define beauty or make us understand what aesthetic appreciation is. The definition of beauty in this sense will be the task of this whole book, a task that can be only very imperfectly accomplished within its limits.

The historical titles of our subject may give us a hint towards the beginning of such a definition. Many writers of the last century called the philosophy of beauty Criticism, and the word is still retained as the title for the reasoned appreciation of works of art. We could hardly speak, however, of delight in nature as criticism. A sunset is not criticised; it is felt and enjoyed. The word "criticism," used on such an occasion, would emphasize too much the element of deliberate judgment and of comparison with standards. Beauty, although often so described, is seldom so perceived, and all the greatest excellences of nature and art are so far from being approved of by a rule that they themselves furnish the standard and ideal by which critics measure inferior effects.

This age of science and of nomenclature has accordingly adopted a more learned word, Aesthetics, that is, the theory of perception or of susceptibility. If criticism is too narrow a word, pointing exclusively to our more artificial judgments, aesthetics seems to be too broad and to include within its sphere all pleasures and pains, if not all perceptions whatsoever. Kant used it, as we know, for his theory of time and space as forms of all perception; and it has at times been narrowed into an equivalent for the philosophy of art.

If we combine, however, the etymological meaning of criticism with that of aesthetics, we shall unite two essential qualities of the theory of beauty. Criticism implies judgment, and aesthetics perception. To get the common ground, that of perceptions which are critical, or judgments which are perceptions, we must widen our notion of deliberate criticism so as to include those judgments of value which are instinctive and immediate, that is, to include pleasures and pains; and at the same time we must narrow our notion of aesthetics so as to exclude all perceptions which are not appreciations, which do not find a value in their objects. We thus reach the sphere of critical or appreciative perception, which is, roughly speaking, what we mean to deal with. And retaining the word "aesthetics," which is now current, we may therefore say that aesthetics is concerned with the perception of values. The meaning and conditions of value is, then, what we must first consider.

Since the days of Descartes it has been a conception familiar to philosophers that every visible event in nature might be explained by previous visible events, and that all the motions, for instance, of the tongue in speech, or of the hand in painting, might have merely physical causes. If consciousness is thus accessory to life and not essential to it, the race of man might have existed upon the earth and acquired all the arts necessary for its subsistence without possessing a single sensation, idea, or emotion. Natural selection might have secured the survival of those automata which made useful reactions upon their environment. An instinct of self-preservation would have been developed, dangers would have been shunned without being feared, and injuries revenged without being felt.

In such a world there might have come to be the most perfect organization. There would have been what we should call the expression of the deepest interests and the apparent pursuit of conceived goods. For there would have been spontaneous and ingrained tendencies to avoid certain contingencies and to produce others; all the dumb show and evidence of thinking would have been patent to the observer. Yet there would surely have been no thinking, no expectation, and no conscious achievement in the whole process.

The onlooker might have feigned ends and objects of forethought, as we do in the case of the water that seeks its own level, or in that of the vacuum which nature abhors. But the particles of matter would have remained unconscious of their collocation, and all nature would have been insensible of their changing arrangement. We only, the possible spectators of that process, by virtue of our own interests and habits, could see any progress or culmination in it. We should see culmination where the result attained satisfied our practical or aesthetic demands, and progress wherever such a satisfaction was approached. But apart from ourselves, and our human bias, we can see in such a mechanical world no element of value whatever. In removing consciousness, we have removed the possibility of worth.

But it is not only in the absence of all consciousness that value would be removed from the world; by a less violent abstraction from the totality of human experience, we might conceive beings of a purely intellectual cast, minds in which the transformations of nature were mirrored without any emotion. Every event would then be noted, its relations would be observed, its recurrence might even be expected; but all this would happen without a shadow of desire, of pleasure, or of regret. No event would be repulsive, no situation terrible. We might, in a word, have a world of idea without a world of will. In this case, as completely as if consciousness were absent altogether, all value and excellence would be gone. So that for the existence of good in any form it is not merely consciousness but emotional consciousness that is needed. Observation will not do, appreciation is required.

Preference is ultimately irrational.

Sec. 2. We may therefore at once assert this axiom, important for all moral philosophy and fatal to certain stubborn incoherences of thought, that there is no value apart from some appreciation of it, and no good apart from some preference of it before its absence or its opposite. In appreciation, in preference, lies the root and essence of all excellence. Or, as Spinoza clearly expresses it, we desire nothing because it is good, but it is good only because we desire it.

It is true that in the absence of an instinctive reaction we can still apply these epithets by an appeal to usage. We may agree that an action is bad, or a building good, because we recognize in them a character which we have learned to designate by that adjective; but unless there is in us some trace of passionate reprobation or of sensible delight, there is no moral or aesthetic judgment. It is all a question of propriety of speech, and of the empty titles of things. The verbal and mechanical proposition, that passes for judgment of worth, is the great cloak of ineptitude in these matters. Insensibility is very quick in the conventional use of words. If we appealed more often to actual feeling, our judgments would be more diverse, but they would be more legitimate and instructive. Verbal judgments are often useful instruments of thought, but it is not by them that worth can ultimately be determined.

Values spring from the immediate and inexplicable reaction of vital impulse, and from the irrational part of our nature. The rational part is by its essence relative; it leads us from data to conclusions, or from parts to wholes; it never furnishes the data with which it works. If any preference or precept were declared to be ultimate and primitive, it would thereby be declared to be irrational, since mediation, inference, and synthesis are the essence of rationality. The ideal of rationality is itself as arbitrary, as much dependent on the needs of a finite organization, as any other ideal. Only as ultimately securing tranquillity of mind, which the philosopher instinctively pursues, has it for him any necessity. In spite of the verbal propriety of saying that reason demands rationality, what really demands rationality, what makes it a good and indispensable thing and gives it all its authority, is not its own nature, but our need of it both in safe and economical action and in the pleasures of comprehension.

It is evident that beauty is a species of value, and what we have said of value in general applies to this particular kind. A first approach to a definition of beauty has therefore been made by the exclusion of all intellectual judgments, all judgments of matter of fact or of relation. To substitute judgments of fact for judgments of value, is a sign of a pedantic and borrowed criticism. If we approach a work of art or nature scientifically, for the sake of its historical connexions or proper classification, we do not approach it aesthetically. The discovery of its date or of its author may be otherwise interesting; it only remotely affects our aesthetic appreciation by adding to the direct effect certain associations. If the direct effect were absent, and the object in itself uninteresting, the circumstances would be immaterial. Moliere's Misanthrope says to the court poet who commends his sonnet as written in a quarter of an hour,

Voyons, monsieur, le temps ne fait rien a l'affaire,

and so we might say to the critic that sinks into the archaeologist, show us the work, and let the date alone.

In an opposite direction the same substitution of facts for values makes its appearance, whenever the reproduction of fact is made the sole standard of artistic excellence. Many half-trained observers condemn the work of some naive or fanciful masters with a sneer, because, as they truly say, it is out of drawing. The implication is that to be correctly copied from a model is the prerequisite of all beauty. Correctness is, indeed, an element of effect and one which, in respect to familiar objects, is almost indispensable, because its absence would cause a disappointment and dissatisfaction incompatible with enjoyment. We learn to value truth more and more as our love and knowledge of nature increase. But fidelity is a merit only because it is in this way a factor in our pleasure. It stands on a level with all other ingredients of effect. When a man raises it to a solitary pre-eminence and becomes incapable of appreciating anything else, he betrays the decay of aesthetic capacity. The scientific habit in him inhibits the artistic.

That facts have a value of their own, at once complicates and explains this question. We are naturally pleased by every perception, and recognition and surprise are particularly acute sensations. When we see a striking truth in any imitation, we are therefore delighted, and this kind of pleasure is very legitimate, and enters into the best effects of all the representative arts. Truth and realism are therefore aesthetically good, but they are not all-sufficient, since the representation of everything is not equally pleasing and effective. The fact that resemblance is a source of satisfaction justifies the critic in demanding it, while the aesthetic insufficiency of such veracity shows the different value of truth in science and in art. Science is the response to the demand for information, and in it we ask for the whole truth and nothing but the truth. Art is the response to the demand for entertainment, for the stimulation of our senses and imagination, and truth enters into it only as it subserves these ends.

Even the scientific value of truth is not, however, ultimate or absolute. It rests partly on practical, partly on aesthetic interests. As our ideas are gradually brought into conformity with the facts by the painful process of selection, — for intuition runs equally into truth and into error, and can settle nothing if not controlled by experience, — we gain vastly in our command over our environment. This is the fundamental value of natural science, and the fruit it is yielding in our day. We have no better vision of nature and life than some of our predecessors, but we have greater material resources. To know the truth about the composition and history of things is good for this reason. It is also good because of the enlarged horizon it gives us, because the spectacle of nature is a marvellous and fascinating one, full of a serious sadness and large peace, which gives us back our birthright as children of the planet and naturalizes us upon the earth. This is the poetic value of the scientific Weltanschauung. From these two benefits, the practical and the imaginative, all the value of truth is derived.

Aesthetic and moral judgments are accordingly to be classed together in contrast to judgments intellectual; they are both judgments of value, while intellectual judgments are judgments of fact. If the latter have any value, it is only derivative, and our whole intellectual life has its only justification in its connexion with our pleasures and pains.

Contrast between moral and aesthetic values.

Sec. 3. The relation between aesthetic and moral judgments, between the spheres of the beautiful and the good, is close, but the distinction between them is important. One factor of this distinction is that while aesthetic judgments are mainly positive, that is, perceptions of good, moral judgments are mainly and fundamentally negative, or perceptions of evil. Another factor of the distinction is that whereas, in the perception of beauty, our judgment is necessarily intrinsic and based on the character of the immediate experience, and never consciously on the idea of an eventual utility in the object, judgments about moral worth, on the contrary, are always based, when they are positive, upon the consciousness of benefits probably involved. Both these distinctions need some elucidation.

Hedonistic ethics have always had to struggle against the moral sense of mankind. Earnest minds, that feel the weight and dignity of life, rebel against the assertion that the aim of right conduct is enjoyment. Pleasure usually appears to them as a temptation, and they sometimes go so far as to make avoidance of it a virtue. The truth is that morality is not mainly concerned with the attainment of pleasure; it is rather concerned, in all its deeper and more authoritative maxims, with the prevention of suffering. There is something artificial in the deliberate pursuit of pleasure; there is something absurd in the obligation to enjoy oneself. We feel no duty in that direction; we take to enjoyment naturally enough after the work of life is done, and the freedom and spontaneity of our pleasures is what is most essential to them.

The sad business of life is rather to escape certain dreadful evils to which our nature exposes us, — death, hunger, disease, weariness, isolation, and contempt. By the awful authority of these things, which stand like spectres behind every moral injunction, conscience in reality speaks, and a mind which they have duly impressed cannot but feel, by contrast, the hopeless triviality of the search for pleasure. It cannot but feel that a life abandoned to amusement and to changing impulses must run unawares into fatal dangers. The moment, however, that society emerges from the early pressure of the environment and is tolerably secure against primary evils, morality grows lax. The forms that life will farther assume are not to be imposed by moral authority, but are determined by the genius of the race, the opportunities of the moment, and the tastes and resources of individual minds. The reign of duty gives place to the reign of freedom, and the law and the covenant to the dispensation of grace.

The appreciation of beauty and its embodiment in the arts are activities which belong to our holiday life, when we are redeemed for the moment from the shadow of evil and the slavery to fear, and are following the bent of our nature where it chooses to lead us. The values, then, with which we here deal are positive; they were negative in the sphere of morality. The ugly is hardly an exception, because it is not the cause of any real pain. In itself it is rather a source of amusement. If its suggestions are vitally repulsive, its presence becomes a real evil towards which we assume a practical and moral attitude. And, correspondingly, the pleasant is never, as we hare seen, the object of a truly moral injunction.

Work and play.

Sec. 4. We have here, then, an important element of the distinction between aesthetic and moral values. It is the same that has been pointed to in the famous contrast between work and play. These terms may be used in different senses and their importance in moral classification differs with the meaning attached to them. We may call everything play which is useless activity, exercise that springs from the physiological impulse to discharge the energy which the exigencies of life have not called out. Work will then be all action that is necessary or useful for life. Evidently if work and play are thus objectively distinguished as useful and useless action, work is a eulogistic term and play a disparaging one. It would be better for us that all our energy should be turned to account, that none of it should be wasted in aimless motion. Play, in this sense, is a sign of imperfect adaptation. It is proper to childhood, when the body and mind are not yet fit to cope with the environment, but it is unseemly in manhood and pitiable in old age, because it marks an atrophy of human nature, and a failure to take hold of the opportunities of life.

Play is thus essentially frivolous. Some persons, understanding the term in this sense, have felt an aversion, which every liberal mind will share, to classing social pleasures, art, and religion under the head of play, and by that epithet condemning them, as a certain school seems to do, to gradual extinction as the race approaches maturity. But if all the useless ornaments of our life are to be cut off in the process of adaptation, evolution would impoverish instead of enriching our nature. Perhaps that is the tendency of evolution, and our barbarous ancestors amid their toils and wars, with their flaming passions and mythologies, lived better lives than are reserved to our well-adapted descendants.

We may be allowed to hope, however, that some imagination may survive parasitically even in the most serviceable brain. Whatever course history may take, — and we are not here concerned with prophecy, — the question of what is desirable is not affected. To condemn spontaneous and delightful occupations because they are useless for self-preservation shows an uncritical prizing of life irrespective of its content. For such a system the worthiest function of the universe should be to establish perpetual motion. Uselessness is a fatal accusation to bring against any act which is done for its presumed utility, but those which are done for their own sake are their own justification.

At the same time there is an undeniable propriety in calling all the liberal and imaginative activities of man play, because they are spontaneous, and not carried on under pressure of external necessity or danger. Their utility for self-preservation may be very indirect and accidental, but they are not worthless for that reason. On the contrary, we may measure the degree of happiness and civilization which any race has attained by the proportion of its energy which is devoted to free and generous pursuits, to the adornment of life and the culture of the imagination. For it is in the spontaneous play of his faculties that man finds himself and his happiness. Slavery is the most degrading condition of which he is capable, and he is as often a slave to the niggardness of the earth and the inclemency of heaven, as to a master or an institution. He is a slave when all his energy is spent in avoiding suffering and death, when all his action is imposed from without, and no breath or strength is left him for free enjoyment.

Work and play here take on a different meaning, and become equivalent to servitude and freedom. The change consists in the subjective point of view from which the distinction is now made. We no longer mean by work all that is done usefully, but only what is done unwillingly and by the spur of necessity. By play we are designating, no longer what is done fruitlessly, but whatever is done spontaneously and for its own sake, whether it have or not an ulterior utility. Play, in this sense, may be our most useful occupation. So far would a gradual adaptation to the environment be from making this play obsolete, that it would tend to abolish work, and to make play universal. For with the elimination of all the conflicts and errors of instinct, the race would do spontaneously whatever conduced to its welfare and we should live safely and prosperously without external stimulus or restraint.

All values are in one sense aesthetic.

Sec. 5. In this second and subjective sense, then, work is the disparaging term and play the eulogistic one. All who feel the dignity and importance of the things of the imagination, need not hesitate to adopt the classification which designates them as play. We point out thereby, not that they have no value, but that their value is intrinsic, that in them is one of the sources of all worth. Evidently all values must be ultimately intrinsic. The useful is good because of the excellence of its consequences; but these must somewhere cease to be merely useful in their turn, or only excellent as means; somewhere we must reach the good that is good in itself and for its own sake, else the whole process is futile, and the utility of our first object illusory. We here reach the second factor in our distinction, between aesthetic and moral values, which regards their immediacy.

If we attempt to remove from life all its evils, as the popular imagination has done at times, we shall find little but aesthetic pleasures remaining to constitute unalloyed happiness. The satisfaction of the passions and the appetites, in which we chiefly place earthly happiness, themselves take on an aesthetic tinge when we remove ideally the possibility of loss or variation. What could the Olympians honour in one another or the seraphim worship in God except the embodiment of eternal attributes, of essences which, like beauty, make us happy only in contemplation? The glory of heaven could not be otherwise symbolized than by light and music. Even the knowledge of truth, which the most sober theologians made the essence of the beatific vision, is an aesthetic delight; for when the truth has no further practical utility, it becomes a landscape. The delight of it is imaginative and the value of it aesthetic.

This reduction of all values to immediate appreciations, to sensuous or vital activities, is so inevitable that it has struck even the minds most courageously rationalistic. Only for them, instead of leading to the liberation of aesthetic goods from practical entanglements and their establishment as the only pure and positive values in life, this analysis has led rather to the denial of all pure and positive goods altogether. Such thinkers naturally assume that moral values are intrinsic and supreme; and since these moral values would not arise but for the existence or imminence of physical evils, they embrace the paradox that without evil no good whatever is conceivable.

The harsh requirements of apologetics have no doubt helped them to this position, from which one breath of spring or the sight of one well-begotten creature should be enough to dislodge them. Their ethical temper and the fetters of their imagination forbid them to reconsider their original assumption and to conceive that morality is a means and not an end; that it is the price of human non-adaptation, and the consequence of the original sin of unfitness. It is the compression of human conduct within the narrow limits of the safe and possible. Remove danger, remove pain, remove the occasion of pity, and the need of morality is gone. To say "thou shalt not" would then be an impertinence.

But this elimination of precept would not be a cessation of life. The senses would still be open, the instincts would still operate, and lead all creatures to the haunts and occupations that befitted them. The variety of nature and the infinity of art, with the companionship of our fellows, would fill the leisure of that ideal existence. These are the elements of our positive happiness, the things which, amid a thousand vexations and vanities, make the clear profit of living.

Aesthetic consecration of general principles.

Sec. 6. Not only are the various satisfactions which morals are meant to secure aesthetic in the last analysis, but when the conscience is formed, and right principles acquire an immediate authority, our attitude to these principles becomes aesthetic also. Honour, truthfulness, and cleanliness are obvious examples. When the absence of these virtues causes an instinctive disgust, as it does in well-bred people, the reaction is essentially aesthetic, because it is not based on reflection and benevolence, but on constitutional sensitiveness. This aesthetic sensitiveness is, however, properly enough called moral, because it is the effect of conscientious training and is more powerful for good in society than laborious virtue, because it is much more constant and catching. It is Kalokagathia, the aesthetic demand for the morally good, and perhaps the finest flower of human nature.

But this tendency of representative principles to become independent powers and acquire intrinsic value is sometimes mischievous. It is the foundation of the conflicts between sentiment and justice, between intuitive and utilitarian morals. Every human reform is the reassertion of the primary interests of man against the authority of general principles which have ceased to represent those interests fairly, but which still obtain the idolatrous veneration of mankind. Nor are chivalry and religion alone liable to fall into this moral superstition. It arises wherever an abstract good is substituted for its concrete equivalent. The miser's fallacy is the typical case, and something very like it is the ethical principle of half our respectable population. To the exercise of certain useful habits men come to sacrifice the advantage which was the original basis and justification of those habits. Minute knowledge is pursued at the expense of largeness of mind, and riches at the expense of comfort and freedom.

This error is all the more specious when the derived aim has in itself some aesthetic charm, such as belongs to the Stoic idea of playing one's part in a vast drama of things, irrespective of any advantage thereby accruing to any one; somewhat as the miser's passion is rendered a little normal when his eye is fascinated not merely by the figures of a bank account, but by the glitter of the yellow gold. And the vanity of playing a tragic part and the glory of conscious self-sacrifice have the same immediate fascination. Many irrational maxims thus acquire a kind of nobility. An object is chosen as the highest good which has not only a certain representative value, but also an intrinsic one, — which is not merely a method for the realization of other values, but a value in its own realization.

Obedience to God is for the Christian, as conformity to the laws of nature or reason is for the Stoic, an attitude which has a certain emotional and passionate worth, apart from its original justification by maxims of utility. This emotional and passionate force is the essence of fanaticism, it makes imperatives categorical, and gives them absolute sway over the conscience in spite of their one-sidedness and their injustice to the manifold demands of human nature.

Obedience to God or reason can originally recommend itself to a man only as the surest and ultimately least painful way of balancing his aims and synthesizing his desires. So necessary is this sanction even to the most impetuous natures, that no martyr would go to the stake if he did not believe that the powers of nature, in the day of judgment, would be on his side. But the human mind is a turbulent commonwealth, and the laws that make for the greatest good cannot be established in it without some partial sacrifice, without the suppression of many particular impulses. Hence the voice of reason or the command of God, which makes for the maximum ultimate satisfaction, finds itself opposed by sundry scattered and refractory forces, which are henceforth denominated bad. The unreflective conscience, forgetting the vicarious source of its own excellence, then assumes a solemn and incomprehensible immediacy, as if its decrees were absolute and intrinsically authoritative, not of to-day or yesterday, and no one could tell whence they had arisen. Instinct can all the more easily produce this mystification when it calls forth an imaginative activity full of interest and eager passion. This effect is conspicuous in the absolutist conscience, both devotional and rationalistic, as also in the passion of love. For in all these a certain individuality, definiteness, and exclusiveness is given to the pursued object which is very favourable to zeal, and the heat of passion melts together the various processes of volition into the consciousness of one adorable influence.

However deceptive these complications may prove to men of action and eloquence, they ought not to impose on the critic of human nature. Evidently what value general goods do not derive from the particular satisfactions they stand for, they possess in themselves as ideas pleasing and powerful over the imagination. This intrinsic advantage of certain principles and methods is none the less real for being in a sense aesthetic. Only a sordid utilitarianism that subtracts the imagination from human nature, or at least slurs over its immense contribution to our happiness, could fail to give these principles the preference over others practically as good.

If it could be shown, for instance, that monarchy was as apt, in a given case, to secure the public well-being as some other form of government, monarchy should be preferred, and would undoubtedly be established, on account of its imaginative and dramatic superiority. But if, blinded by this somewhat ethereal advantage, a party sacrificed to it important public interests, the injustice would be manifest. In a doubtful case, a nation decides, not without painful conflicts, how much it will sacrifice to its sentimental needs. The important point is to remember that the representative or practical value of a principle is one thing, and its intrinsic or aesthetic value is another, and that the latter can be justly counted only as an item in its favour to be weighed; against possible external disadvantages. Whenever this comparison and balancing of ultimate benefits of every kind is angrily dismissed in favour of some absolute principle, laid down in contempt of human misery and happiness, we have a personal and fantastic system of ethics, without practical sanctions. It is an evidence that the superstitious imagination has invaded the sober and practical domain of morals.

Aesthetic and physical pleasure.

Sec. 7. We have now separated with some care intellectual and moral judgments from the sphere of our subject, and found that we are to deal only with perceptions of value, and with these only when they are positive and immediate. But even with these distinctions the most remarkable characteristic of the sense of beauty remains undefined. All pleasures are intrinsic and positive values, but all pleasures are not perceptions of beauty. Pleasure is indeed the essence of that perception, but there is evidently in this particular pleasure a complication which is not present in others and which is the basis of the distinction made by consciousness and language between it and the rest. It will be instructive to notice the degrees of this difference.

The bodily pleasures are those least resembling perceptions of beauty. By bodily pleasures we mean, of course, more than pleasures with a bodily seat; for that class would include them all, as well as all forms and elements of consciousness. Aesthetic pleasures have physical conditions, they depend on the activity of the eye and the ear, of the memory and the other ideational functions of the brain. But we do not connect those pleasures with their seats except in physiological studies; the ideas with which aesthetic pleasures are associated are not the ideas of their bodily causes. The pleasures we call physical, and regard as low, on the contrary, are those which call our attention to some part of our own body, and which make no object so conspicuous to us as the organ in which they arise.

There is here, then, a very marked distinction between physical and aesthetic pleasure; the organs of the latter must be transparent, they must not intercept our attention, but carry it directly to some external object. The greater dignity and range of aesthetic pleasure is thus made very intelligible. The soul is glad, as it were, to forget its connexion with the body and to fancy that it can travel over the world with the liberty with which it changes the objects of its thought. The mind passes from China to Peru without any conscious change in the local tensions of the body. This illusion of disembodiment is very exhilarating, while immersion in the flesh and confinement to some organ gives a tone of grossness and selfishness to our consciousness. The generally meaner associations of physical pleasures also help to explain their comparative crudity.

The differetia of aesthetic pleasure not its disinterestedness.

Sec. 8. The distinction between pleasure and the sense of beauty has sometimes been said to consist in the unselfishness of aesthetic satisfaction. In other pleasures, it is said, we gratify our senses and passions; in the contemplation of beauty we are raised above ourselves, the passions are silenced and we are happy in the recognition of a good that we do not seek to possess. The painter does not look at a spring of water with the eyes of a thirsty man, nor at a beautiful woman with those of a satyr. The difference lies, it is urged, in the impersonality of the enjoyment. But this distinction is one of intensity and delicacy, not of nature, and it seems satisfactory only to the least aesthetic minds.[1]

In the second place, the supposed disinterestedness of aesthetic delights is not truly fundamental. Appreciation of a picture is not identical with the desire to buy it, but it is, or ought to be, closely related and preliminary to that desire. The beauties of nature and of the plastic arts are not consumed by being enjoyed; they retain all the efficacy to impress a second beholder. But this circumstance is accidental, and those aesthetic objects which depend upon change and are exhausted in time, as are all performances, are things the enjoyment of which is an object of rivalry and is coveted as much as any other pleasure. And even plastic beauties can often not be enjoyed except by a few, on account of the necessity of travel or other difficulties of access, and then this aesthetic enjoyment is as selfishly pursued as the rest.

The truth which the theory is trying to state seems rather to be that when we seek aesthetic pleasures we have no further pleasure in mind; that we do not mix up the satisfactions of vanity and proprietorship with the delight of contemplation. This is true, but it is true at bottom of all pursuits and enjoyments. Every real pleasure is in one sense disinterested. It is not sought with ulterior motives, and what fills the mind is no calculation, but the image of an object or event, suffused with emotion. A sophisticated consciousness may often take the idea of self as the touchstone of its inclinations; but this self, for the gratification and aggrandizement of which a man may live, is itself only a complex of aims and memories, which once had their direct objects, in which he had taken a spontaneous and unselfish interest. The gratifications which, merged together, make the selfishness are each of them ingenuous, and no more selfish than the most altruistic, impersonal emotion. The content of selfishness is a mass of unselfishness. There is no reference to the nominal essence called oneself either in one's appetites or in one's natural affections; yet a man absorbed in his meat and drink, in his houses and lands, in his children and dogs, is called selfish because these interests, although natural and instinctive in him, are not shared by others. The unselfish man is he whose nature has a more universal direction, whose interests are more widely diffused.

But as impersonal thoughts are such only in their object, not in their subject or agents, since, all thoughts are the thoughts of somebody: so also unselfish interests have to be somebody's interests. If we were not interested in beauty, if it were of no concern to our happiness whether things were beautiful or ugly, we should manifest not the maximum, but the total absence of aesthetic faculty. The disinterestedness of this pleasure is, therefore, that of all primitive and intuitive satisfactions, which are in no way conditioned by a reference to an artificial general concept, like that of the self, all the potency of which must itself be derived from the independent energy of its component elements. I care about myself because "myself" is a name for the things I have at heart. To set up the verbal figment of personality and make it an object of concern apart from the interests which were its content and substance, turns the moralist into a pedant, and ethics into a superstition. The self which is the object of amour propre is an idol of the tribe, and needs to be disintegrated into the primitive objective interests that underlie it before the cultus of it can be justified by reason.

The differentia of aesthetic pleasure not its universality.

Sec. 9. The supposed disinterestedness of our love of beauty passes into another characteristic of it often regarded as essential, — its universality. The pleasures of the senses have, it is said, no dogmatism in them; that anything gives me pleasure involves no assertion about its capacity to give pleasure to another. But when I judge a thing to be beautiful, my judgment means that the thing is beautiful in itself, or (what is the same thing more critically expressed) that it should seem so to everybody. The claim to universality is, according to this doctrine, the essence of the aesthetic; what makes the perception of beauty a judgment rather than a sensation. All aesthetic precepts would be impossible, and all criticism arbitrary and subjective, unless we admit a paradoxical universality in our judgment, the philosophical implications of which we may then go on to develope. But we are fortunately not required to enter the labyrinth into which this method leads; there is a much simpler and clearer way of studying such questions, which is to challenge and analyze the assertion before us and seek its basis in human nature. Before this is done, we should run the risk of expanding a natural misconception or inaccuracy of thought into an inveterate and pernicious prejudice by making it the centre of an elaborate construction.

That the claim of universality is such a natural inaccuracy will not be hard to show. There is notoriously no great agreement upon aesthetic matters; and such agreement as there is, is based upon similarity of origin, nature, and circumstance among men, a similarity which, where it exists, tends to bring about identity in all judgments and feelings. It is unmeaning to say that what is beautiful to one man ought to be beautiful to another. If their senses are the same, their associations and dispositions similar, then the same thing will certainly be beautiful to both. If their natures are different, the form which to one will be entrancing will be to another even invisible, because his classifications and discriminations in perception will be different, and he may see a hideous detached fragment or a shapeless aggregate of things, in what to another is a perfect whole — so entirely are the unities of function and use. It is absurd to say that what is invisible to a given being ought to seem beautiful to him. Evidently this obligation of recognizing the same qualities is conditioned by the possession of the same faculties. But no two men have exactly the same faculties, nor can things have for any two exactly the same values.

What is loosely expressed by saying that any one ought to see this or that beauty is that he would see it if his disposition, training, or attention were what our ideal demands for him; and our ideal of what any one should be has complex but discoverable sources. We take, for instance, a certain pleasure in having our own judgments supported by those of others; we are intolerant, if not of the existence of a nature different from our own, at least of its expression in words and judgments. We are confirmed or made happy in our doubtful opinions by seeing them accepted universally. We are unable to find the basis of our taste in our own experience and therefore refuse to look for it there. If we were sure of our ground, we should be willing to acquiesce in the naturally different feelings and ways of others, as a man who is conscious of speaking his language with the accent of the capital confesses its arbitrariness with gayety, and is pleased and interested in the variations of it he observes in provincials; but the provincial is always zealous to show that he has reason and ancient authority to justify his oddities. So people who have no sensations, and do not know why they judge, are always trying to show that they judge by universal reason.

Thus the frailty and superficiality of our own judgments cannot brook contradiction. We abhor another man's doubt when we cannot tell him why we ourselves believe. Our ideal of other men tends therefore to include the agreement of their judgments with our own; and although we might acknowledge the fatuity of this demand in regard to natures very different from the human, we may be unreasonable enough to require that all races should admire the same style of architecture, and all ages the same poets.

The great actual unity of human taste within the range of conventional history helps the pretension. But in principle it is untenable. Nothing has less to do with the real merit of a work of imagination than the capacity of all men to appreciate it; the true test is the degree and kind of satisfaction it can give to him who appreciates it most. The symphony would lose nothing if half mankind had always been deaf, as nine-tenths of them actually are to the intricacies of its harmonies; but it would have lost much if no Beethoven had existed. And more: incapacity to appreciate certain types of beauty may be the condition sine qua non for the appreciation of another kind; the greatest capacity both for enjoyment and creation is highly specialized and exclusive, and hence the greatest ages of art have often been strangely intolerant.

The invectives of one school against another, perverse as they are philosophically, are artistically often signs of health, because they indicate a vital appreciation of certain kinds of beauty, a love of them that has grown into a jealous passion. The architects that have pieced out the imperfections of ancient buildings with their own thoughts, like Charles V. when he raised his massive palace beside the Alhambra, may be condemned from a certain point of view. They marred much by their interference; but they showed a splendid confidence in their own intuitions, a proud assertion of their own taste, which is the greatest evidence of aesthetic sincerity. On the contrary, our own gropings, eclecticism, and archaeology are the symptoms of impotence. If we were less learned and less just, we might be more efficient. If our appreciation were less general, it might be more real, and if we trained our imagination into exclusiveness, it might attain to character.

The differentia of aesthetic pleasure: its objectification.

Sec. 10. There is, however, something more in the claim to universality in aesthetic judgments than the desire to generalize our own opinions. There is the expression of a curious but well-known psychological phenomenon, viz., the transformation of an element of sensation into the quality of a thing. If we say that other men should see the beauties we see, it is because we think those beauties are in the object, like its colour, proportion, or size. Our judgment appears to us merely the perception and discovery of an external existence, of the real excellence that is without. But this notion is radically absurd and contradictory. Beauty, as we have seen, is a value; it cannot be conceived as an independent existence which affects our senses and which we consequently perceive. It exists in perception, and cannot exist otherwise. A beautynot perceived is a pleasure not felt, and a contradiction. But modern philosophy has taught us to say the same thing of every element of the perceived world; all are sensations; and their grouping into objects imagined to be permanent and external is the work of certain habits of our intelligence. We should be incapable of surveying or retaining the diffused experiences of life, unless we organized and classified them, and out of the chaos of impressions framed the world of conventional and recognizable objects.

How this is done is explained by the current theories of perception. External objects usually affect various senses at once, the impressions of which are thereby associated. Repeated experiences of one object are also associated on account of their similarity; hence a double tendency to merge and unify into a single percept, to which a name is attached, the group of those memories and reactions which in fact had one external thing for their cause. But this percept, once formed, is clearly different from those particular experiences out of which it grew. It is permanent, they are variable. They are but partial views and glimpses of it. The constituted notion therefore comes to be the reality, and the materials of it merely the appearance. The distinction between substance and quality, reality and appearance, matter and mind, has no other origin.

The objects thus conceived and distinguished from our ideas of them, are at first compacted of all the impressions, feelings, and memories, which offer themselves for association and fall within the vortex of the amalgamating imagination. Every sensation we get from a thing is originally treated as one of its qualities. Experiment, however, and the practical need of a simpler conception of the structure of objects lead us gradually to reduce the qualities of the object to a minimum, and to regard most perceptions as an effect of those few qualities upon us. These few primary qualities, like extension which we persist in treating as independently real and as the quality of a substance, are those which suffice to explain the order of our experiences. All the rest, like colour, are relegated to the subjective sphere, as merely effects upon our minds, and apparent or secondary qualities of the object.

But this distinction has only a practical justification. Convenience and economy of thought alone determine what combination of our sensations we shall continue to objectify and treat as the cause of the rest. The right and tendency to be objective is equal in all, since they are all prior to the artifice of thought by which we separate the concept from its materials, the thing from our experiences.

The qualities which we now conceive to belong to real objects are for the moat part images of sight and touch. One of the first classes of effects to be treated as secondary were naturally pleasures and pains, since it could commonly conduce very little to intelligent and successful action to conceive our pleasures and pains as resident in objects. But emotions are essentially capable of objectification, as well as impressions of sense; and one may well believe that a primitive and inexperienced consciousness would rather people the world with ghosts of its own terrors and passions than with projections of those luminous and mathematical concepts which as yet it could hardly have formed.

This animistic and mythological habit of thought still holds its own at the confines of knowledge, where mechanical explanations are not found. In ourselves, where nearness makes observation difficult, in the intricate chaos of animal and human life, we still appeal to the efficacy of will and ideas, as also in the remote night of cosmic and religious problems. But in all the intermediate realm of vulgar day, where mechanical science has made progress, the inclusion of emotional or passionate elements in the concept of the reality would be now an extravagance. Here our idea of things is composed exclusively of perceptual elements, of the ideas of form and of motion.

The beauty of objects, however, forms an exception to this rule. Beauty is an emotional element, a pleasure of ours, which nevertheless we regard as a quality of things. But we are now prepared to understand the nature of this exception. It is the survival of a tendency originally universal to make every effect of a thing upon us a constituent of its conceived nature. The scientific idea of a thing is a great abstraction from the mass of perceptions and reactions which that thing produces the aesthetic idea is less abstract, since it retains the emotional reaction, the pleasure of the perception, as an integral part of the conceived thing.

Nor is it hard to find the ground of this survival in the sense of beauty of an objectification of feeling elsewhere extinct. Most of the pleasures which objects cause are easily distinguished and separated from the perception of the object: the object has to be applied to a particular organ, like the palate, or swallowed like wine, or used and operated upon in some way before the pleasure arises. The cohesion is therefore slight between the pleasure and the other associated elements of sense; the pleasure is separated in time from the perception, or it is localized in a different organ, and consequently is at once recognized as an effect and not as a quality of the object. But when the process of perception itself is pleasant, as it may easily be, when the intellectual operation, by which the elements of sense are associated and projected, and the concept of the form and substance of the thing produced, is naturally delightful, then we have a pleasure intimately bound up in the thing, inseparable from its character and constitution, the seat of which in us is the same as the seat of the perception. We naturally fail, under these circumstances, to separate the pleasure from the other objectified feelings. It becomes, like them, a quality of the object, which we distinguish from pleasures not so incorporated in the perception of things, by giving it the name of beauty.

The definition of beauty.

Sec. 11. We have now reached our definition of beauty, which, in the terms of our successive analysis and narrowing of the conception, is value positive, intrinsic, and objectified. Or, in less technical language, Beauty is pleasure regarded as the quality of a thing.

This definition is intended to sum up a variety of distinctions and identifications which should perhaps be here more explicitly set down. Beauty is a value, that is, it is not a perception of a matter of fact or of a relation: it is an emotion, an affection of our volitional and appreciative nature. An object cannot be beautiful if it can give pleasure to nobody: a beauty to which all men were forever indifferent is a contradiction in terms.

In the second place this value is positive, it is the sense of the presence of something good, or (in the case of ugliness) of its absence. It is never the perception of a positive evil, it is never a negative value. That we are endowed with the sense of beauty is a pure gain which brings no evil with it. When the ugly ceases to be amusing or merely uninteresting and becomes disgusting, it becomes indeed a positive evil: but a moral and practical, not an aesthetic one. In aesthetics that saying is true — often so disingenuous in ethics — that evil is nothing but the absence of good: for even the tedium and vulgarity of an existence without beauty is not itself ugly so much as lamentable and degrading. The absence of aesthetic goods is a moral evil: the aesthetic evil is merely relative, and means less of aesthetic good than was expected at the place and time. No form in itself gives pain, although some forms give pain by causing a shock of surprise even when they are really beautiful: as if a mother found a fine bull pup in her child's cradle, when her pain would not be aesthetic in its nature.

Further, this pleasure must not be in the consequence of the utility of the object or event, but in its immediate perception; in other words, beauty is an ultimate good, something that gives satisfaction to a natural function, to some fundamental need or capacity of our minds. Beauty is therefore a positive value that is intrinsic; it is a pleasure. These two circumstances sufficiently separate the sphere of aesthetics from that of ethics. Moral values are generally negative, and always remote. Morality has to do with the avoidance of evil and the pursuit of good: aesthetics only with enjoyment.

Finally, the pleasures of sense are distinguished from the perception of beauty, as sensation in general is distinguished from perception; by the objectification of the elements and their appearance as qualities rather of things than of consciousness. The passage from sensation to perception is gradual, and the path may be sometimes retraced: so it is with beauty and the pleasures of sensation. There is no sharp line between them, but it depends upon the degree of objectivity my feeling has attained at the moment whether I say "It pleases me," or "It is beautiful." If I am self-conscious and critical, I shall probably use, one phrase; if I am impulsive and susceptible, the other. The more remote, interwoven, and inextricable the pleasure is, the more objective it will appear; and the union of two pleasures often makes one beauty. In Shakespeare's LIVth sonnet are these words:

O how much more doth beauty beauteous seem By that sweet ornament which truth doth give! The rose looks fair, but fairer we it deem For that sweet odour which doth in it live. The canker-blooms have full as deep a dye As the perfumed tincture of the roses, Hang on such thorns, and play as wantonly When summer's breath their masked buds discloses. But, for their beauty only is their show, They live unwooed and unrespected fade; Die to themselves. Sweet roses do not so: Of their sweet deaths are sweetest odours made.

One added ornament, we see, turns the deep dye, which was but show and mere sensation before, into an element of beauty and reality, and as truth is here the co-operation of perceptions, so beauty is the co-operation of pleasures. If colour, form, and motion are hardly beautiful without the sweetness of the odour, how much more necessary would they be for the sweetness itself to become a beauty! If we had the perfume in a flask, no one would think of calling it beautiful: it would give us too detached and controllable a sensation. There would be no object in which it could be easily incorporated. But let it float from the garden, and it will add another sensuous charm to objects simultaneously recognized, and help to make them beautiful. Thus beauty is constituted by the objectification of pleasure. It is pleasure objectified.

PART II

THE MATERIALS OF BEAUTY

All human functions may contribute to the sense of beauty.

Sec. 12. Our task will now be to pass in review the various elements of our consciousness, and see what each contributes to the beauty of the world. We shall find that they do so whenever they are inextricably associated with the objectifying activity of the understanding. Whenever the golden thread of pleasure enters that web of things which our intelligence is always busily spinning, it lends to the visible world that mysterious and subtle charm which we call beauty.

There is no function of our nature which cannot contribute something to this effect, but one function differs very much from another in the amount and directness of its contribution. The pleasures of the eye and ear, of the imagination and memory, are the most easily objectified and merged in ideas; but it would betray inexcusable haste and slight appreciation of the principle involved, if we called them the only materials of beauty. Our effort will rather be to discover its other sources, which have been more generally ignored, and point out their importance. For the five senses and the three powers of the soul, which play so large a part in traditional psychology, are by no means the only sources or factors of consciousness; they are more or less external divisions of its content, and not even exhaustive of that. The nature and changes of our life have deeper roots, and are controlled by less obvious processes.

The human body is a machine that holds together by virtue of certain vital functions, on the cessation of which it is dissolved. Some of these, like the circulation of the blood, the growth and decay of the tissues, are at first sight unconscious. Yet any important disturbance of these fundamental processes at once produces great and painful changes in consciousness. Slight alterations are not without their conscious echo: and the whole temper and tone of our mind, the strength of our passions, the grip and concatenation of our habits, our power of attention, and the liveliness of our fancy and affections are due to the influence of these vital forces. They do not, perhaps, constitute the whole basis of any one idea or emotion: but they are the conditions of the existence and character of all.

Particularly important are they for the value of our experience. They constitute health, without which no pleasure can be pure. They determine our impulses in leisure, and furnish that surplus energy which we spend in play, in art, and in speculation. The attraction of these pursuits, and the very existence of an aesthetic sphere, is due to the efficiency and perfection of our vital processes. The pleasures which they involve are not exclusively bound to any particular object, and therefore do not account for the relative beauty of things. They are loose and unlocalized, having no special organ, or one which is internal and hidden within the body. They therefore remain undiscriminated in consciousness, and can serve to add interest to any object, or to cast a general glamour over the world, very favourable to its interest and beauty.

The aesthetic value of vital functions differs according to their physiological concomitants: those that are favourable to ideation are of course more apt to extend something of their intimate warmth to the pleasures of contemplation, and thus to intensify the sense of beauty and the interest of thought. Those, on the other hand, that for physiological reasons tend to inhibit ideation, and to drown the attention in dumb and unrepresentable feelings, are less favourable to aesthetic activity. The double effect of drowsiness and reverie will illustrate this difference. The heaviness of sleep seems to fall first on the outer senses, and of course makes them incapable of acute impressions; but if it goes no further, it leaves the imagination all the freer, and by heightening the colours of the fancy, often suggests and reveals beautiful images. There is a kind of poetry and invention that comes only in such moments. In them many lovely melodies must first have been heard, and centaurs and angels originally imagined.

If, however, the lethargy is more complete, or if the cause of it is such that the imagination is retarded while the senses remain awake, — as is the case with an over-fed or over-exercised body, — we have a state of aesthetic insensibility. The exhilaration which comes with pure and refreshing air has a marked influence on our appreciations. To it is largely due the beauty of the morning, and the entirely different charm it has from the evening. The opposite state of all the functions here adds an opposite emotion to externally similar scenes, making both infinitely but differently beautiful.

It would be curious and probably surprising to discover how much the pleasure of breathing has to do with our highest and most transcendental ideals. It is not merely a metaphor that makes us couple airiness with exquisiteness and breathlessness with awe; it is the actual recurrence of a sensation in the throat and lungs that gives those impressions an immediate power, prior to all reflection upon their significance. It is, therefore, to this vital sensation of deep or arrested respiration that the impressiveness of those objects is immediately due.

The influence of the passion of love.

Sec. 13. Half-way between vital and social functions, lies the sexual instinct. If nature had solved the problem of reproduction without the differentiation of sex, our emotional life would have been radically different. So profound and, especially in woman, so pervasive an influence does this function exert, that we should betray an entirely unreal view of human nature if we did not inquire into the relations of sex with our aesthetic susceptibility. We must not expect, however, any great difference between man and woman in the scope or objects of aesthetic interest: what is important in emotional life is not which sex an animal has, but that it has sex at all. For if we consider the difficult problem which nature had to solve in sexual reproduction, and the nice adjustment of instinct which it demands, we shall see that the reactions and susceptibilities which must be implanted in the individual are for the most part identical in both sexes, as the sexual organization is itself fundamentally similar in both. Indeed, individuals of various species and the whole animal kingdom have the same sexual disposition, although, of course, the particular object destined to call forth the complete sexual reaction, differs with every species, and with each sex.

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