A moody child and wildly wise
Pursued the game with joyful eyes,
Which chose, like meteors, their way,
And rived the dark with private ray:
They overleapt the horizon’s edge,
Searched with Apollo’s privilege;
Through man, and woman, and sea, and star,
Saw the dance of nature forward far;
Through worlds, and races, and terms, and times,
Saw musical order, and pairing rhymes.
Olympian bards who sung
Divine ideas below,
Which always find us young,
And always keep us so.
Those who are esteemed umpires of taste, are often persons who have acquired some knowledge of admired pictures or sculptures, and have an inclination for whatever is elegant; but if you inquire whether they are beautiful souls, and whether their own acts are like fair pictures, you learn that they are selfish and sensual. Their cultivation is local, as if you should rub a log of dry wood in one spot to produce fire, all the rest remaining cold. Their knowledge of the fine arts is some study of rules and particulars, or som...
DO not fear for reality and truth. Even if the elevated idea of æsthetic appearance became general, it would not become so, as long as man remains so little cultivated as to abuse it; and if it became general, this would result from a culture that would prevent all abuse of it. The pursuit of independent appearance requires more power of abstraction, freedom of heart, and energy of will than man requires to shut himself up in reality; and he must have left the latter behind him if he wishes to attain to æsthetic appearance. Therefore a man would calculate very badly who took the road of the ideal to save himself that of reality. Thus reality would not have much to fear from appearance, as we understand it; but, on the other hand, appearance would have more to fear from reality. Chained to matter, man uses appearance for his purposes before he allows it a proper personality in the art of the ideal: to come to that point a complete revolution must take place in his mode of...
I HAVE shown in the previous letters that it is only the æsthetic disposition of the soul that gives birth to liberty, it cannot therefore be derived from liberty nor have a moral origin. It must be a gift of nature, the favour of chance alone can break the bonds of the physical state and bring the savage to duty. The germ of the beautiful will find an equal difficulty in developing itself in countries where a severe nature forbids man to enjoy himself, and in those where a prodigal nature dispenses him from all effort; where the blunted senses experience no want, and where violent desire can never be satisfied. The delightful flower of the beautiful will never unfold itself in the case of the Troglodyte hid in his cavern always alone, and never finding humanity outside himself; nor among nomads, who, travelling in great troops, only consist of a multitude, and have no individual humanity. It will only flourish in places where man converses peacefully with himself in his cot...
TWO principal and different states of passive and active capacity of being determined can be distinguished in man; in like manner two states of passive and active determination. The explanation of this proposition leads us most readily to our end.
The condition of the state of man before destination or direction is given him by the impressions of the senses is an unlimited capacity of being determined. The infinite of time and space is given to his imagination for its free use; and, because nothing is settled in this kingdom of the possible, and therefore nothing is excluded from it, this state of absence of determination can be named an empty infiniteness, which must not by any means be confounded with an infinite void.
Now it is necessary that his sensuous nature should be modified, and that in the indefinite series of possible determinations one alone should become real. One perception must spring up in it. That which, in the pr...
I APPROACH continually nearer to the end to which I lead you, by a path offering few attractions. Be pleased to follow me a few steps further, and a large horizon will open up to you and a delightful prospect will reward you for the labour of the way.
The object of the sensuous instinct, expressed in a universal conception, is named Life in the widest acceptation: a conception that expresses all material existence and all that is immediately present in the senses. The object of the formal instinct, expressed in a universal conception, is called shape or form, as well in an exact as in an inexact acceptation; a conception that embraces all formal qualities of things and all relations of the same to the thinking powers. The object of the play instinct, represented in a general statement, may therefore bear the name of living form; a term that serves to describe all æsthetic qualities of phænomena, and what people style, in the widest sense, beauty....
Govern a country with upright integrity
Deploy the military with surprise tactics
Take the world with non-interference
How do I know this is so?
With the following:
When there are many restrictions in the world
The people become more impoverished
When people have many sharp weapons
The country becomes more chaotic
When people have many clever tricks
More strange things occur
The more laws are posted
The more robbers and thieves there are
Therefore the sage says:
I take unattached action, and the people transform themselves
I prefer quiet, and the people right themselves
I do not interfere, and the people enrich themselves
I have no desires, and the people simplify themselves
When governing is lackluster
The people are simple and honest
When governing is scrutinizing
The people are shrewd and crafty
Misfortune is what fortune depends upon
Fortune is where misfortune hides beneath
Who knows their ultimate end?
They have no determined outcome
Rightness reverts to become...
WE have been brought to the idea of such a correlation between the two impulsions that the action of the one establishes and limits at the same time the action of the other, and that each of them, taken in isolation, does arrive at its highest manifestation just because the other is active.
No doubt this correlation of the two impulsions is simply a problem advanced by reason, and which man will only be able to solve in the perfection of his being. It is in the strictest signification of the term: the idea of his humanity; accordingly, it is an infinite to which he can approach nearer and nearer in the course of time, but without ever reaching it. “He ought not to aim at form to the injury of reality, nor to reality to the detriment of the form. He must rather seek the absolute being by means of a determinate being, and the determinate being by means of an infinite being. He must set the world before him because he is a person, and he must be a person because he has...
ON a first survey, nothing appears more opposed than these two impulsions; one having for its object change, the other immutability, and yet it is these two notions that exhaust the notion of humanity, and a third fundamental impulsion, holding a medium between them, is quite inconceivable. How then shall we re-establish the unity of human nature, a unity that appears completely destroyed by this primitive and radical opposition?
I admit these two tendencies are contradictory, but it should be noticed that they are not so in the same objects. But things that do not meet cannot come into collision. No doubt the sensuous impulsion desires change; but it does not wish that it should extend to personality and its field, nor that there should be a change of principles. The formal impulsion seeks unity and permanence, but it does not wish the condition to remain fixed with the person, that there should be identity of feeling. Therefore these two impulsions are not div...
For these reasons, I have not been content to repeat well-worn doctrines, but have proposed for disputation many points of the early theology of Hermes Trismegistus, many theses drawn from the teachings of the Chaldeans and the Pythagoreans, from the occult mysteries of the Hebrews and, finally, a considerable number of propositions concerning both nature and God which we ourselves have discovered and worked out. In the first place, we have proposed a harmony between Plato and Aristotle, such as many before this time indeed believed to exist but which no one has satisfactorily established. Boethius, among Latin writers, promised to compose such a harmony, but he never carried his proposal to completion. St. Augustine also writes, in his Contra Academicos, that many others tried to prove the same thing, that is, that the philosophies of Plato and Aristotle were identical, and by the most subtle arguments. For example, John the Grammarian held that Aristotle differed from Plato only for...
The poetry of Dante may be considered as the bridge thrown over the stream of time, which unites the modern and ancient world. The distorted notions of invisible things which Dante and his rival Milton have idealized, are merely the mask and the mantle in which these great poets walk through eternity enveloped and disguised. It is a difficult question to determine how far they were conscious of the distinction which must have subsisted in their minds between their own creeds and that of the people. Dante at least appears to wish to mark the full extent of it by placing Rhipæus, whom Vergil calls justissimus unus, in Paradise, and observing a most heretical caprice in his distribution of rewards and punishments. And Milton’s poem contains within itself a philosophical refutation of that system, of which, by a strange and natural antithesis, it has been a chief popular support. Nothing can exceed the energy and magnificence of the character of Satan as expressed in “Paradise Lost.” It is...