第32章 Letter XXIII(2)

Consequently,by the aesthetic disposition of the soul the proper activity of reason is already revealed in the sphere of sensuousness,the power of sense is already broken within its own boundaries,and the ennobling of physical man carried far enough,for spiritual man has only to develop himself according to the laws of liberty.The transition from an aesthetic state to a logical and moral state (from the beautiful to truth and duty)is then infinitely more easy than the transition from the physical state to the aesthetic state (from life pure and blind to form).This transition man can effectuate alone by his liberty,whilst he has only to enter into possession of himself not to give it himself;but to separate the elements of his nature,and not to enlarge it.Having attained to the aesthetic disposition,man will give to his judgments and to his actions a universal value as soon as he desires it.This passage from brute nature to beauty,is which an entirely new faculty would awaken in him,nature would render easier,and his will has no power over a disposition which,we know,itself gives birth to the will.To bring the aesthetic man to profound views,to elevated sentiments,he requires nothing more than important occasions;to obtain the same thing from the sensuous man,his nature must at first be changed.To make of the former a hero,a sage,it is often only necessary to meet with a sublime situation,which exercises upon the faculty of the will the more immediate action;for the second,it must first be transplanted under another sky.

One of the most important tasks of culture,then,is to submit man to form,even in a purely physical life,and to render it aesthetic as far as the domain of the beautiful can be extended,for it is alone in the aesthetic state,and not in the physical state,that the moral state can be developed.If in each particular case man ought to possess the power to make his judgment and his will the judgment of the entire species;if he ought to find in each limited existence the transition to an infinite existence;if,lastly,he ought from every dependent situation to take his flight to rise to autonomy and to liberty,it must be observed that at no moment is he only individual and solely obeys the law of nature.

To be apt and ready to raise himself from the narrow circle of the ends of nature,to rational ends,in the sphere of the former he must already have exercised himself in the second;he must already have realised his physical destiny with a certain liberty that belongs only to spiritual nature,that is to say,according to the laws of the beautiful.

And that he can effect without thwarting in the least degree his physical aim.The exigencies of nature with regard to him turn only upon what he does upon the substance of his acts;but the ends of nature in no degree determine the way in which he acts,the form of his actions.On the contrary,the exigencies of reason have rigorously the form of his activity for its object.Thus,so much as it is necessary for the moral destination of man,that he be purely moral,that he shows an absolute personal activity,so much is he indifferent that his physical destination be entirely physical,that he acts in a manner entirely passive.Henceforth with regard to this last destination,it entirely depends on him to fulfil it solely as a sensuous being and natural force (as a force which acts only as it diminishes)or,at the same time,as absolute force,as a rational being.To which of these does his dignity best respond?Of this,there can be no question.It is as disgraceful and contemptible for him to do under sensuous impulsion that which he ought to have determined merely by the motive of duty,as it is noble and honourable for him to incline towards conformity with laws,harmony,independence;there even where the vulgar man only satisfies a legitimate want.In a word,in the domain of truth and morality,sensuousness must have nothing to determine;but in the sphere of happiness,form may find a place,and the instinct of play prevail.

Thus then,in the indifferent sphere of physical life,man ought to already commence his moral life;his own proper activity ought already to make way in passivity,and his rational liberty beyond the limits of sense;he ought already to impose the law of his will upon his inclinations;he ought if you will permit me the expression -to carry into the domain of matter the war against matter,in order to be dispensed from combatting this redoubtable enemy upon the sacred field of liberty;he ought to learn to have nobler desires,not to be forced to have sublime volitions.This is the fruit of aesthetic culture,which submits to the laws of the beautiful,in which neither the laws of nature nor those of reason suffer,which does not force the will of man,and which by the form it gives to exterior life already opens internal life.