The Aesthetical Essays - Friedrich Schiller (book club books .txt) 📗

obtains over the instinct of nature seems the effect of the free action of the instinct itself. Also, it has no idea of the beauty of its act, and it never occurs to it that any other way of acting could be possible; on the contrary, the moralist formed by the school and by rule, is always ready at the first question of the master to give an account with the most rigorous precision of the conformity of its acts with the moral law. The life of this one is like a drawing where the pencil has indicated by harsh and stiff lines all that the rule demands, and which could, if necessary, serve for a student to learn the elements of art. The life of a noble soul, on the contrary, is like a painting of Titian; all the harsh outlines are effaced, which does not prevent the whole face being more true, lifelike and harmonious.

It is then in a noble soul that is found the true harmony between reason and sense, between inclination and duty, and grace is the expression of this harmony in the sensuous world. It is only in the service of a noble soul that nature can at the same time be in possession of its liberty, and preserve from all alteration the beauty of its forms; for the one, its liberty would be compromised under the tyranny of an austere soul, the other, under the anarchical regimen of sensuousness. A noble soul spreads even over a face in which the architectonic beauty is wanting an irresistible grace, and often even triumphs over the natural disfavor. All the movements which proceed from a noble soul are easy, sweet, and yet animated. The eye beams with serenity as with liberty, and with the brightness of sentiment; gentleness of heart would naturally give to the mouth a grace that no affectation, no art, could attain. You trace there no effort in the varied play of the physiognomy, no constraint in the voluntary movements - a noble soul knows not constraint; the voice becomes music, and the limpid stream of its modulations touches the heart. The beauty of structure can excite pleasure, admiration, astonishment; grace alone can charm. Beauty has its adorers; grace alone has its lovers: for we pay our homage to the Creator, and we love man. As a whole, grace would be met with especially amongst women; beauty, on the contrary, is met with more frequently in man, and we need not go far without finding the reason. For grace we require the union of bodily structure, as well as that of character: the body, by its suppleness, by its promptitude to receive impressions and to bring them into action; the character, by the moral harmony of the sentiments. Upon these two points nature has been more favorable to the woman than to man.

The more delicate structure of the woman receives more rapidly each impression and allows it to escape as rapidly. It requires a storm to shake a strong constitution, and when vigorous muscles begin to move we should not find the ease which is one of the conditions of grace. That which upon the face of woman is still a beautiful sensation would express suffering already upon the face of man. Woman has the more tender nerves; it is a reed which bends under the gentlest breath of passion. The soul glides in soft and amiable ripples upon her expressive face, which soon regains the calm and smooth surface of the mirror.

The same also for the character: for that necessary union of the soul with grace the woman is more happily gifted than man. The character of woman rises rarely to the supreme ideal of moral purity, and would rarely go beyond acts of affection; her character would often resist sensuousness with heroic force. Precisely because the moral nature of woman is generally on the side of inclination, the effect becomes the same, in that which touches the sensuous expression of this moral state, as if the inclination were on the side of duty. Thus grace would be the expression of feminine virtue, and this expression would often be wanting in manly virtue.


ON DIGNITY.


As grace is the expression of a noble soul, so is dignity the expression of elevated feeling.

It has been prescribed to man, it is true, to establish between his two natures a unison, to form always an harmonious whole, and to act as in union with his entire humanity. But this beauty of character, this last fruit of human maturity, is but an ideal to which he ought to force his conformity with a constant vigilance, but to which, with all his efforts, he can never attain.

He cannot attain to it because his nature is thus made and it will not change; the physical conditions of his existence themselves are opposed to it.

In fact, his existence, so far as he is a sensuous creature, depends on certain physical conditions; and in order to insure this existence man ought - because, in his quality of a free being, capable of determining his modifications by his own will - to watch over his own preservation himself. Man ought to be made capable of certain acts in order to fulfil these physical conditions of his existence, and when these conditions are out of order to re-establish them.

But although nature had to give up to him this care which she reserves exclusively to herself in those creatures which have only a vegetative life, still it was necessary that the satisfaction of so essential a want, in which even the existence of the individual and of the species is interested, should not be absolutely left to the discretion of man, and his doubtful foresight. It has then provided for this interest, which in the foundation concerns it, and it has also interfered with regard to the form in placing in the determination of free arbitration a principle of necessity. From that arises natural instinct, which is nothing else than a principle of physical necessity which acts upon free arbitration by the means of sensation.

The natural instinct solicits the sensuous faculty through the combined force of pain and of pleasure: by pain when it asks satisfaction, and by pleasure when it has found what it asks.

As there is no bargaining possible with physical necessity, man must also, in spite of his liberty, feel what nature desires him to feel. According as it awakens in him a painful or an agreeable sensation, there will infallibly result in him either aversion or desire. Upon this point man quite resembles the brute; and the stoic, whatever his power of soul, is not less sensible of hunger, and has no less aversion to it, than the worm that crawls at his feet.

But here begins the great difference: with the lower creature action succeeds to desire or aversion quite as of necessity, as the desire to the sensation, and the expression to the external impression. It is here a perpetual circle, a chain, the links of which necessarily join one to the other. With man there is one more force - the will, which, as a super-sensuous faculty, is not so subject to the law of nature, nor that of reason, that he remains without freedom to choose, and to guide himself according to this or to that. The animal cannot do otherwise than seek to free itself from pain; man can decide to suffer.

The will of man is a privilege, a sublime idea, even when we do not consider the moral use that he can make of it. But firstly, the animal nature must be in abeyance before approaching the other, and from that cause it is always a considerable step towards reaching the moral emancipation of the will to have conquered in us the necessity of nature, even in indifferent things, by the exercise in us of the simple will.

The jurisdiction of nature extends as far as the will, but there it stops, and the empire of reason commences. Placed between these two jurisdictions, the will is absolutely free to receive the law from one and the other; but it is not in the same relation with one and the other. Inasmuch as it is a natural force it is equally free with regard to nature and with respect to reason; I mean to say it is not forced to pass either on the side of one or of the other: but as far as it is a moral faculty it is not free; I mean that it ought to choose the law of reason. It is not chained to one or the other, but it is obliged towards the law of reason. The will really then makes use of its liberty even whilst it acts contrary to reason: but it makes use of it unworthily, because, notwithstanding its liberty, it is no less under the jurisdiction of nature, and adds no real action to the operation of pure instinct; for to will by virtue of desire is only to desire in a different way.

There may be conflict between the law of nature, which works in us through the instinct, and the law of reason, which comes out of principles, when the instinct, to satisfy itself, demands of us an action which disgusts our moral sense. It is, then, the duty of the will to make the exigencies of the instinct give way to reason. Whilst the laws of nature oblige the will only conditionally, the laws of reason oblige absolutely and without conditions.

But nature obstinately maintains her rights, and as it is never by the result of free choice that she solicits us, she also does not withdraw any of her exigencies as long as she has not been satisfied. Since, from the first cause which gave the impulsion to the threshold of the will where its jurisdiction ends, all in her is rigorously necessary, consequently she can neither give way nor go back, but must always go forward and press more and more the will on which depends the satisfaction of her wants. Sometimes, it is true, we could say that nature shortens her road and acts immediately as a cause for the satisfaction of her needs without having in the first instance carried her request before the will. In such a case, that is to say, if man not simply allowed instinct to follow a free course, but if instinct took this course of itself, man would be no more than the brute. But it is very doubtful whether this case would ever present itself, and if ever it were really presented it would remain to be seen whether we should not blame the will itself for this blind power which the instinct would have usurped.

Thus the appetitive faculty claims with persistence the satisfaction of its wants, and the will is solicited to procure it; but the will should receive from the reason the motives by which she determines. What does the reason permit? What does she prescribe? This is what the will should decide upon. Well, then, if the will turns towards the reason before consenting to the request of the instinct, it is properly a moral act; but if it immediately decides, without consulting the reason, it is a physical act.

Every time, then, that nature manifests an exigence and seeks to draw the will along with it by the blind violence of affective movement, it is the duty of the will to order nature to halt until reason has pronounced. The sentence which reason pronounces, will it be favorable or the contrary to the interest of sensuousness? This is, up to the present time, what the will does not know. Also it should observe this conduct