By Georg Wilhelm Fredrich Hegel
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Extra info for Aesthetics: Lectures on Fine Art. Volume I
Its aim therefore is supposed to consist in awakening and vivifying our slumbering feelings, inclinations, and passions of every kind, in filling the heart, in forcing the human being, educated or not, to go through the whole gamut of feelings which the human heart in its inmost and secret recesses can bear, experience, and produce, through what can move and stir the human breast in its depths and manifold possibilities and aspects, and to \ deliver to feeling and contemplation for its enjoyment whatever the spirit possesses of the essential and lofty in its thinking and in the Idea—the splendour of the noble, eternal, and true: moreover to make misfortune and misery, evil and guilt intelligible, to make men intimately acquainted with all that is horrible and shocking, as well as with all that is pleasurable and felicitous; and, finally, to let fancy loose in the idle plays of imagination and plunge it into the seductive magic of sensuously bewitching visions and feelings.
The beautiful, on the other hand, is to invoke a universal pleasure directly without any such relation 1 Critique of Judgment, book I, § 2. , book I, § 6. [or correspondence]. This only means that, in considering the beautiful, we are unaware of the concept and subsumption under it, and that the separation between the individual object and the universal concept, which elsewhere is present in judgement, is impermissible here. (c) Thirdly, the beautiful is to have the form of purposiveness' in so far as the purposiveness is perceived in the object without any presentation of a purpose.
Particulars as such are prima facie accidental, alike to one another and to the universal; and precisely this accidental element—sense, feeling, emotion, inclination—is now not simply, in the beauty of art, subsumed under universal categories of the Understanding, and dominated by the concept of freedom in its abstract universality, but is so bound up with the universal that it is inwardly and absolutely adequate to it. , have in themselves proportion, purpose, and harmony; and intuition and feeling are elevated to spiritual universality, just as thought not only renounces its hostility to nature but is enlivened thereby; feeling, pleasure, and enjoyment are justified and sanctified; so that nature and freedom, sense and concept, find their right and satisfaction all in one.
Aesthetics: Lectures on Fine Art. Volume I by Georg Wilhelm Fredrich Hegel