Aesthetic as Science of Expression and General Linguistic - Benedetto Croce (best feel good books txt) 📗

and discordant mass of crude facts, save by means of this point of view, which makes it possible to carve a definite figure from that rough and incoherent mass. The historian of a practical action should know what is economy and what morality; the historian of mathematics, what are mathematics; the historian of botany, what is botany; the historian of philosophy, what is philosophy. But if he do not really know these things, he must at least have the illusion of knowing them; otherwise he will never be able to delude himself that he is writing history.

We cannot delay here to demonstrate the necessity and the inevitability of this subjective criterion in every narrative of human affairs. We will merely say that this criterion is compatible with the utmost objectivity, impartiality, and scrupulosity in dealing with data, and indeed forms a constitutive element of such subjective criterion. It suffices to read any book of history to discover at once the point of view of the author, if he be a historian worthy of the name and know his own business. There exist liberal and reactionary, rationalist and catholic historians, who deal with political or social history; for the history of philosophy there are metaphysical, empirical, sceptical, idealist, and spiritualist historians. Absolutely historical historians do not and cannot exist. Can it be said that Thucydides and Polybius, Livy and Tacitus, Machiavelli and Guicciardini, Giannone and Voltaire, were without moral and political views; and, in our time, Guizot or Thiers, Macaulay or Balbo, Ranke or Mommsen? And in the history of philosophy, from Hegel, who was the first to raise it to a great elevation, to Ritter, Zeller, Cousin, Lewes, and our Spaventa, was there one who did not possess his conception of progress and criterion of judgment? Is there one single work of any value in the history of Aesthetic, which has not been written from this or that point of view, with this or that bias (Hegelian or Herbartian), from a sensualist or from an eclectic point of view, and so on? If the historian is to escape from the inevitable necessity of taking a side, he must become a political and scientific eunuch; and history is not the business of eunuchs. They would at most be of use in compiling those great tomes of not useless erudition, elumbis atque fracta, which are called, not without reason, monkish.

If, then, the concept of progress, the point of view, the criterion, be inevitable, the best to be done is not to try and escape from them, but to obtain the best possible. Everyone strives for this end, when he forms his own convictions, seriously and laboriously. Historians who profess to wish to interrogate the facts, without adding anything of their own to them, are not to be believed. This, at the most, is the result of ingenuousness and illusion on their part: they will always add what they have of personal, if they be truly historians, though it be without knowing it, or they will believe that they have escaped doing so, only because they have referred to it by innuendo, which is the most insinuating and penetrative of methods.

[Sidenote] Non-existence of a unique line of progress in artistic and literary history.

Artistic and literary history cannot dispense with the criterion of progress any more easily than other history. We cannot show what a given work of art is, save by proceeding from a conception of art, in order to fix the artistic problem which the author of such work of art had to solve, and by determining whether or no he have solved it, or by how much and in what way he has failed to do so. But it is important to note that the criterion of progress assumes a different form in artistic and literary history to that which it assumes (or is believed to assume) in the history of science.

The whole history of knowledge can be represented by one single line of progress and regress. Science is the universal, and its problems are arranged in one single vast system, or complex problem. All thinkers weary themselves over the same problem as to the nature of reality and of knowledge: contemplative Indians and Greek philosophers, Christians and Mohammedans, bare heads and heads with turbans, wigged heads and heads with the black berretta (as Heine said); and future generations will weary themselves with it, as ours has done. It would take too long to inquire here if this be true or not of science. But it is certainly not true of art; art is intuition, and intuition is individuality, and individuality is never repeated. To conceive of the history of the artistic production of the human race as developed along a single line of progress and regress, would therefore be altogether erroneous.

At the most, and working to some extent with generalizations and abstractions, it may be admitted that the history of aesthetic products shows progressive cycles, but each cycle has its own problem, and is progressive only in respect to that problem. When many are at work on the same subject, without succeeding in giving to it the suitable form, yet drawing always more nearly to it, there is said to be progress. When he who gives to it definite form appears, the cycle is said to be complete, progress ended. A typical example of this would be the progress in the elaboration of the mode of using the subject-matter of chivalry, during the Italian Renaissance, from Pulci to Ariosto. (If this instance be made use of, excessive simplification of it must be excused.) Nothing but repetition and imitation could be the result of employing that same material after Ariosto. The result was repetition or imitation, diminution or exaggeration, a spoiling of what had already been achieved; in sum, decadence. The Ariostesque epigoni prove this.

Progress begins with the commencement of a new cycle. Cervantes, with his more open and conscious irony, is an instance of this. In what did the general decadence of Italian literature at the end of the sixteenth century consist? Simply in having nothing more to say, and in repeating and exaggerating motives already found. If the Italians of this period had even been able to express their own decadence, they would not have been altogether failures, but have anticipated the literary movement of the Renaissance. Where the subject-matter is not the same, a progressive cycle does not exist. Shakespeare does not represent a progress as regards Dante, nor Goethe as regards Shakespeare. Dante, however, represents a progress in respect to the visionaries of the Middle Ages, Shakespeare to the Elizabethan dramatists, Goethe, with Werther and the first part of Faust, in respect to the writers of the Sturm und Drang. This mode of presenting the history of poetry and art contains, however, as we have remarked, something of abstract, of merely practical, and is without rigorous philosophical value. Not only is the art of savages not inferior, as art, to that of civilized peoples, provided it be correlative to the impressions of the savage; but every individual, indeed every moment of the spiritual life of an individual, has its artistic world; and all those worlds are, artistically, incomparable with one another.

[Sidenote] Errors committed in respect to this law.

Many have sinned and continue to sin against this special form of the criterion of progress in artistic and literary history. Some, for instance, talk of the infancy of Italian art in Giotto, and of its maturity in Raphael or in Titian; as though Giotto were not quite perfect and complete, in respect to his psychic material. He was certainly incapable of drawing a figure like Raphael, or of colouring it like Titian; but was Raphael or Titian by any chance capable of creating the Matrimonio di San Francesco con la Povert�, or the Morte di San Francesco? The spirit of Giotto had not felt the attraction of the body beautiful, which the Renaissance studied and raised to a place of honour; but the spirits of Raphael and of Titian were no longer curious of certain movements of ardour and of tenderness, which attracted the man of the fourteenth century. How, then, can a comparison be made, where there is no comparative term?

The celebrated divisions of the history of art suffer from the same defect. They are as follows: an oriental period, representing a disequilibrium between idea and form, with prevalence of the second; a classical, representing an equilibrium between idea and form; a romantic, representing a new disequilibrium between idea and form, with prevalence of the idea. There are also the divisions into oriental art, representing imperfection of form; classical, perfection of form; romantic or modern, perfection of content and of form. Thus classic and romantic have also received, among their many other meanings, that of progressive or regressive periods, in respect to the realization of some indefinite artistic ideal of humanity.

[Sidenote] Other meanings of the word “progress” in respect to Aesthetic.

There is no such thing, then, as an aesthetic progress of humanity.

However, by aesthetic progress is sometimes meant, not what the two words coupled together really signify, but the ever-increasing accumulation of our historical knowledge, which makes us able to sympathize with all the artistic products of all peoples and of all times, or, as is said, to make our taste more catholic. The difference appears very great, if the eighteenth century, so incapable of escaping from itself, be compared with our own time, which enjoys alike Hellenic and Roman art, now better understood, Byzantine, mediaeval, Arabic, and Renaissance art, the art of the Cinque Cento, baroque art, and the art of the seventeenth century. Egyptian, Babylonian, Etruscan, and even prehistoric art, are more profoundly studied every day. Certainly, the difference between the savage and civilized man does not lie in the human faculties. The savage has speech, intellect, religion, and morality, in common with civilized man, and he is a complete man. The only difference lies in that civilized man penetrates and dominates a larger portion of the universe with his theoretic and practical activity. We cannot claim to be more spiritually alert than, for example, the contemporaries of Pericles; but no one can deny that we are richer than they—rich with their riches and with those of how many other peoples and generations besides our own?

By aesthetic progress is also meant, in another sense, which is also improper, the greater abundance of artistic intuitions and the smaller number of imperfect or decadent works which one epoch produces in respect to another. Thus it may be said that there was aesthetic progress, an artistic awakening, at the end of the thirteenth or of the fifteenth centuries.

Finally, aesthetic progress is talked of, with an eye to the refinement and to the psychical complications exhibited in the works of art of the most civilized peoples, as compared with those of less civilized peoples, barbarians and savages. But in this case, the progress is that of the complex conditions of society, not of the artistic activity, to which the material is indifferent.

These are the most important points concerning the method of artistic and literary history.

XVIII CONCLUSION: IDENTITY OF LINGUISTIC AND AESTHETIC

[Sidenote] Summary of the inquiry.

A glance over the path traversed will show that we have completed the entire programme of our treatise. We have studied the nature of intuitive or expressive knowledge, which is the aesthetic or artistic fact (I. and II.), and we have described the other form of knowledge, namely, the intellectual, with the secondary complications of its forms (III.). Having done this, it became possible to criticize all erroneous theories of art, which arise from the confusion between the various forms, and from the undue transference of the characteristics of one form to those of another (IV.), and in so doing to indicate