The Sense of Beauty - George Santayana (best short books to read .txt) 📗

must have perished, Socrates would have been beautiful. He would have represented the human type. The eye would have been then accustomed to that form, the imagination would have taken it as the basis of its refinements, and accentuated its naturally effective points. The beautiful does not depend on the useful; it is constituted by the imagination in ignorance and contempt of practical advantage; but it is not independent of the necessary, for the necessary must also be the habitual and consequently the basis of the type, and of all its imaginative variations.

There are, moreover, at a late and derivative stage in our aesthetic judgment, certain cases in which the knowledge of fitness and utility enters into our sense of beauty. But it does so very indirectly, rather by convincing us that we should tolerate what practical conditions have imposed on an artist, by arousing admiration of his ingenuity, or by suggesting the interesting things themselves with which the object is known to be connected. Thus a cottage-chimney, stout and tall, with the smoke floating from it, pleases because we fancy it to mean a hearth, a rustic meal, and a comfortable family. But that is all extraneous association. The most ordinary way in which utility affects us is negatively; if we know a thing to be useless and fictitious, the uncomfortable haunting sense of waste and trickery prevents all enjoyment, and therefore banishes beauty. But this is also an adventitious complication. The intrinsic value of a form is in no way affected by it.

Opposed to this utilitarian theory stands the metaphysical one that would make the beauty or intrinsic rightness of things the source of their efficiency and of their power to survive. Taken literally, as it is generally meant, this idea must, from our point of view, appear preposterous. Beauty and rightness are relative to our judgment and emotion; they in no sense exist in nature or preside over her. She everywhere appears to move by mechanical law. The types of things exist by what, in relation to our approbation, is mere chance, and it is our faculties that must adapt themselves to our environment and not our environment to our faculties. Such is the naturalistic point of view which we have adopted.

To say, however, that beauty is in some sense the ground of practical fitness, need not seem to us wholly unmeaning. The fault of the Platonists who say things of this sort is seldom that of emptiness. They have an intuition; they have sometimes a strong sense of the facts of consciousness. But they turn their discoveries into so many revelations, and the veil of the infinite and absolute soon covers their little light of specific truth. Sometimes, after patient digging, the student comes upon the treasure of some simple fact, some common experience, beneath all their mystery and unction. And so it may be in this case. If we make allowances for the tendency to express experience in allegory and myth, we shall see that the idea of beauty and rationality presiding over nature and guiding her, as it were, for their own greater glory, is a projection and a writing large of a psychological principle.

The mind that perceives nature is the same that understands and enjoys her; indeed, these three functions are really elements of one process. There is therefore in the mere perceptibility of a thing a certain prophecy of its beauty; if it were not on the road to beauty, if it had no approach to fitness to our faculties of perception, the object would remain eternally unperceived. The sense, therefore, that the whole world is made to be food for the soul; that beauty is not only its own, but all things' excuse for being; that universal aspiration towards perfection is the key and secret of the world, — that sense is the poetical reverberation of a psychological fact — of the fact that our mind is an organism tending to unity, to unconsciousness of what is refractory to its action, and to assimilation and sympathetic transformation of what is kept within its sphere. The idea that nature could be governed by an aspiration towards beauty is, therefore, to be rejected as a confusion, but at the same time we must confess that this confusion is founded on a consciousness of the subjective relation between the perceptibility, rationality, and beauty of things.

Utility the principle of organization in the arts.

§ 40. This subjective relation is, however, exceedingly loose. Most things that are perceivable are not perceived so distinctly as to be intelligible, nor so delightfully as to be beautiful. If our eye had infinite penetration, or our imagination infinite elasticity, this would not be the case; to see would then be to understand and to enjoy. As it is, the degree of determination needed for perception is much less than that needed for comprehension or ideality. Hence there is room for hypothesis and for art. As hypothesis organizes experiences imaginatively in ways in which observation has not been able to do, so art organizes objects in ways to which nature, perhaps, has never condescended.

The chief thing which the imitative arts add to nature is permanence, the lack of which is the saddest defect of many natural beauties. The forces which determine natural forms, therefore, determine also the forms of the imitative arts. But the non-imitative arts supply organisms different in kind from those which nature affords. If we seek the principle by which these objects are organized, we shall generally find that it is likewise utility. Architecture, for instance, has all its forms suggested by practical demands. Use requires our buildings to assume certain determinate forms; the mechanical properties of our materials, the exigency of shelter, light, accessibility, economy, and convenience, dictate the arrangements of our buildings.

Houses and temples have an evolution like that of animals and plants. Various forms arise by mechanical necessity, like the cave, or the shelter of overhanging boughs. These are perpetuated by a selection in which the needs and pleasures of man are the environment to which the structure must be adapted. Determinate forms thus establish themselves, and the eye becomes accustomed to them. The line of use, by habit of apperception, becomes the line of beauty. A striking example may be found in the pediment of the Greek temple and the gable of the northern house. The exigencies of climate determine these forms differently, but the eye in each case accepts what utility imposes. We admire height in one and breadth in the other, and we soon find the steep pediment heavy and the low gable awkward and mean.

It would be an error, however, to conclude that habit alone establishes the right proportion in these various types of building. We have the same intrinsic elements to consider as in natural forms. That is, besides the unity of type and correspondence of parts which custom establishes, there are certain appeals to more fundamental susceptibilities of the human eye and imagination. There is, for instance, the value of abstract form, determined by the pleasantness and harmony of implicated retinal or muscular tensions. Different structures contain or suggest more or less of this kind of beauty, and in that proportion may be called intrinsically better or worse. Thus artificial forms may be arranged in a hierarchy like natural ones, by reference to the absolute values of their contours and masses. Herein lies the superiority of a Greek to a Chinese vase, or of Gothic to Saracenic construction. Thus although every useful form is capable of proportion and beauty, when once its type is established, we cannot say that this beauty is always potentially equal; and an iron bridge, for instance, although it certainly possesses and daily acquires aesthetic interest, will probably never, on the average, equal a bridge of stone.

Form and adventitious ornament.

§ 41. Beauty of form is the last to be found or admired in artificial as in natural objects. Time is needed to establish it, and training and nicety of perception to enjoy it. Motion or colour is what first interests a child in toys, as in animals; and the barbarian artist decorates long before he designs. The cave and wigwam are daubed with paint, or hung with trophies, before any pleasure is taken in their shape; and the appeal to the detached senses, and to associations of wealth and luxury, precedes by far the appeal to the perceptive harmonies of form. In music we observe the same gradation; first, we appreciate its sensuous and sentimental value; only with education can we enjoy its form. The plastic arts begin, therefore, with adventitious ornament and with symbolism. The aesthetic pleasure is in the richness of the material, the profusion of the ornament, the significance of the shape — in everything, rather than in the shape itself.

We have accordingly, in works of art two independent sources of effect. The first is the useful form, which generates the type, and ultimately the beauty of form, when the type has been idealized by emphasizing its intrinsically pleasing traits. The second is the beauty of ornament, which comes from the excitement of the senses, or of the imagination, by colour, or by profusion or delicacy of detail. Historically, the latter is first developed, and applied to a form as yet merely useful. But the very presence of ornament attracts contemplation; the attention lavished on the object helps to fix its form in the mind, and to make us discriminate the less from the more graceful. The two kinds of beauty are then felt, and, yielding to that tendency to unity which the mind always betrays, we begin to subordinate and organize these two excellences. The ornament is distributed so as to emphasize the aesthetic essence of the form; to idealize it even more, by adding adventitious interests harmoniously to the intrinsic interest of the lines of structure.

There is here a great field, of course, for variety of combination and compromise. Some artists are fascinated by the decoration, and think of the structure merely as the background on which it can be most advantageously displayed. Others, of more austere taste, allow ornament only to emphasize the main lines of the design, or to conceal such inharmonious elements as nature or utility may prevent them from eliminating.[12] We may thus oscillate between decorative and structural motives, and only in one point, for each style, can we find the ideal equilibrium, in which the greatest strength and lucidity is combined with the greatest splendour.

A less subtle, but still very effective, combination is that hit upon by many oriental and Gothic architects, and found, also, by accident perhaps, in many buildings of the plateresque style; the ornament and structure are both presented with extreme emphasis, but locally divided; a vast rough wall, for instance, represents the one, and a profusion of mad ornament huddled around a central door or window represents the other.

Gothic architecture offers us in the pinnacle and flying buttress a striking example of the adoption of a mechanical feature, and its transformation into an element of beauty. Nothing could at first sight be more hopeless than the external half-arch propping the side of a pier, or the chimney-like weight of stones pressing it down from above; but a courageous acceptance of these necessities, and a submissive study of their form, revealed a new and strange effect: the bewildering and stimulating intricacy of masses suspended in mid-air; the profusion of line, variety of surface, and picturesqueness of light and shade. It needed but a little applied ornament judiciously distributed; a moulding in the arches; a florid canopy and statue amid the buttresses; a few grinning monsters leaning out of unexpected nooks; a leafy budding of the topmost pinnacles; a piercing here and there of some little gallery, parapet, or turret into lacework against the sky — and the building became a poem, an inexhaustible emotion. Add some passing cloud casting its moving shadow over the pile,