The Philosophy of Fine Art. Georg Wilhelm Friedrich HegelЧитать онлайн книгу.
(Vernunft), the synthetic faculty.
197. Infinite, that is to say, as human freedom is infinite, as mind is infinite, an ideal totality, a whole complete in itself, not an endless progress, which is a contradiction.
198. Or, as Hegel says, "by suppressing the subjective principle altogether."
199. Theoretischen here used in sense of true philosophical theory, not one-sided views as above.
200. Vollendete Durchdringung, i.e., a penetration through all parts.
Chapter II
The Beauty of Nature
Beauty is the Idea as the immediate unity of the notion and its objective reality, yet is only the Idea in so far as its unity is immediately present in shape apprehensible to the senses and as semblance of the real. The most elementary form of existence, which the Idea take to itself is Nature, and the first form of beauty is that of Nature.
A. THE BEAUTY OF NATURE AS SUCH
1. In the world of Nature we must distinguish between the modes according to which the notion becomes existent reality in order to be part of the Idea.
(a) In the first place the notion is absorbed so immediately in pure objectivity, that, in its character of subjective and ideal unity, it wholly fails to assert itself, and passes over instead as a thing without a soul into the raw materia presented to sense. The purely mechanical or physical bodies in their isolated singularity are of this order. A particular metal is, for example, essentially no doubt a manifold of mechanical and physical qualities; every part of it, however, has such qualities equally in itself. Such a body not merely fails to possess any entire articulation of its parts in the sense that every one of its different parts receives for itself a particular material existence, but even the negative ideal unity of such differentiation is absent, which might assert itself as animating principle201. The difference here is a purely abstract multiplicity, and the unity posited the indifferent equilibrium of identical qualities.
This is the first mode of the existence of the notion. The differences here receive no independent existence, and the ideal unity is not found as ideality. For this reason such isolated bodies are essentially defective and abstract existences.
(b) Natural objects of a higher order suffer the differences asserted by the notion to appear as free, so that each one as external to another is itself independently existent. Here we have for the first time the true character of objectivity. Objectivity is just this independent assertion of the segregated differences determined by the notion. On this plane of existence the notion asserts itself in such a way that it is at least a totality of its differences, which is truly realized, in so far as the particular bodies, while they each severally possess independent existence for themselves, are at the same time members of one inclusive system. Of such a character is the solar system. In one aspect of them the sun, comets, moon, and planets appear as independent heavenly bodies apart from one another; in another, however, they derive their definite character from being parts of one system of such material bodies. Not only their specific modes of motion, but also their physical qualities, are only to be deduced from their relation to this system. This nexus which binds them together constitutes that inward unity which relates these particular existences together in one whole.
But further than this, in this conception of system the operation of the notion is not exhausted in the existent unity of independent bodies as essential parts of it. For just as the differences are real the unity which relates them to the totality has to assert itself as real. This unity, in other words, differentiates itself from the multifold particularity of those objective bodies of which it is the integrating principle. And on this plane of existence it is differentiated therefore itself against such a particularity as real, independent and objective existence. In the solar system the sun exists over against all particularity related to that system, as such a unity of the system.
Such a material existence of the ideal unity of the notion is still very defective; for whereas on the one hand we have this unity posited in its reality only as the relation or material connection between the severally independent bodies, on the other we have it posited as a body which belongs to that system, whose unity, in opposition to its real differences, it essentially represents. The sun, in short, which we take to be202 the soul of the system, has itself an independent entity apart from the members which form the explicit content of this soul. It is itself only one particular mode or phase of the notion, that, namely, of unity in its difference from the actual separation of the several parts, a unity which remains outside itself, and is consequently abstract. For however much the sun by virtue of its physical quality is plainly a principle of unity, the illuminating body as such, this is after all merely an abstract identity. For light is simple, undifferentiated appearance and nothing more. We find therefore in the solar system the unity of the notion indeed objective, and the totality of its differences explicitly realized, each body making visible one particular phase203 of the notion; but here, too, it lies absorbed in its objective reality, and it fails to assert itself in such material as is truly inherent and explicit ideality. The form of its existence which here prevails remains the independent segregation of its particular phasal units204.
It is, however, essential to the true existence of the notion, that the differences of the objectively real, the reality, that is to say, of the separate independent parts and the equally independent unity that is therein objectively realized, should as such be together brought back into unity. Only thus such a totality of innate differences can make wholly explicit either the notion as the realized differentiation of its characteristics, or at the same time release each particular that belongs to it from the element of isolated independence which it cancels by enabling the ideality, in which these differences recover their subjective unity, to assert itself fully as the universal principle of their animated being. In that case they become no longer parts hanging loosely to one another by a bond that still leaves their particularity unaffected, but genuine members of one body. They no longer possess an existence in their isolated singularity, but retain such truly in the ideal unity which binds them together. Only in such an organic articulation the ideal unity of the notion is present to the parts thus integrated. It is at once their support and immanent soul; here for the first time the notion is not overwhelmed in objective reality, but passes over into actual existence as the inward identity and universality, which it essentially is.
(c) But this third mode of Nature's manifestation is a determinate existence of the Idea, and the Idea as thus manifested in Nature is Life. Dead or inorganic nature is not adequate to express the Idea; only the organic life of Nature unfolds its reality. For in life we shall find, first, that the objective reality of the notion as differentiated is presented as such reality; secondly, however, that the negation of such differences is entirely one of distinction in that reality205, the ideal subjectivity of the notion overcoming to itself this very reality; thirdly, the unifying principle of animation is now the positive appearance of the notion in the form of its bodily substance, that is to say, the form of infinity, which is sufficiently powerful to assert itself thus formally in its content.
(α) If we ask ordinary