From the failure to a.n.a.lyze so-called natural beauty thoroughly, and to recognize that it is simply an incident of aesthetic reproduction, and from having, on the contrary, looked upon it as given in nature, is derived all that portion of treatises upon Aesthetic which is ent.i.tled _The Beautiful in Nature or Aesthetic Physic_; sometimes even subdivided, save the mark! into Aesthetic Mineralogy, Botany, and Zoology. We do not wish to deny that such treatises contain many just remarks, and are sometimes themselves works of art, in so far as they represent beautifully the imaginings and fantasies, that is the impressions, of their authors. But we must state that it is scientifically false to ask oneself if the dog be beautiful, and the ornithorhynchus ugly; if the lily be beautiful, and the artichoke ugly.

Indeed, the error is here double. On one hand, aesthetic Physic falls back into the equivoke of the theory of artistic and literary cla.s.ses, by attempting to determine aesthetically the abstractions of our intellect; on the other, fails to recognize, as we said, the true formation of so-called natural beauty; for which the question as to whether some given individual animal, flower, or man be beautiful or ugly, is altogether excluded. What is not produced by the aesthetic spirit, or cannot be referred to it, is neither beautiful nor ugly. The aesthetic process arises from the ideal relations in which natural objects are arranged.

[Sidenote] _Critique of the theory of the beauty of the human body._

The double error can be exemplified by the question, upon which whole volumes have been written, as to the _Beauty of the human body_. Here it is necessary, above all things, to urge those who discuss this subject from the abstract toward the concrete, by asking: "What do you mean by the human body, that of the male, of the female, or of the androgyne?"

Let us a.s.sume that they reply by dividing the inquiry into two distinct inquiries, as to the virile and feminine beauty (there really are writers who seriously discuss whether man or woman is the more beautiful); and let us continue: "Masculine or feminine beauty; but of what race of men--the white, the yellow, or the black, and whatever others there may be, according to the division of races?" Let us a.s.sume that they limit themselves to the white race, and let us continue: "What sub-species of the white race?" And when we have restricted them gradually to one section of the white world, that is to say, to the Italian, Tuscan, Siennese, or Porta Camollia section, we will continue: "Very good; but at what age of the human body, and in what condition and state of development--that of the new-born babe, of the child, of the boy, of the adolescent, of the man of middle age, and so on? and is the man at rest or at work, or is he occupied as is Paul Potter's cow, or the Ganymede of Rembrandt?"

Having thus arrived, by successive reductions, at the individual _omnimode determinatum_, or, better, at the man pointed out with the finger, it will be easy to expose the other error, by recalling what has been said about the natural fact, which is now beautiful, now ugly, according to the point of view, according to what is pa.s.sing in the mind of the artist. Finally, if the Gulf of Naples have its detractors, and if there be artists who declare it inexpressive, preferring the "gloomy firs," the "clouds and perpetual north winds," of the northern seas; let it be believed, if possible, that such relativity does not exist for the human body, source of the most various suggestions!

[Sidenote] _Critique of the beauty of geometric figures._

The question of the _beauty of geometrical figures_ is connected with aesthetic Physic. But if by geometrical figures be understood the concepts of geometry, the concept of the triangle, the square, the cone, these are neither beautiful nor ugly: they are concepts. If, on the other hand, by such figures be understood bodies which possess definite geometrical forms, these will be ugly or beautiful, like every natural fact, according to the ideal connexions in which they are placed. Some hold that those geometrical figures are beautiful which point upwards, since they give the suggestion of firmness and of force. It is not denied that such may be the case. But neither must it be denied that those also which give the impression of instability and of being crushed down may possess their beauty, where they represent just the ill-formed and the crushed; and that in these last cases the firmness of the straight line and the lightness of the cone or of the equilateral triangle would, on the contrary, seem elements of ugliness.

Certainly, such questions as to the beauty of nature and the beauty of geometry, like the others a.n.a.logous of the historically beautiful and of human beauty, seem less absurd in the Aesthetic of the sympathetic, which means, at bottom, by the words "aesthetic beauty" the representation of what is pleasing. But the pretension to determine scientifically what are the sympathetic contents, and what are the irremediably antipathetic, is none the less erroneous, even in the sphere of that doctrine and after the laying down of those premises. One can only answer such questions by repeating with an infinitely long postscript the _Sunt quos_ of the first ode of the first book of Horace, and the _Havvi chi_ of Leopardi's letter to Carlo Pepoli. To each man his beautiful ( = sympathetic), as to each man his fair one. Philography is not a science.

[Sidenote] _Critique of another aspect of the imitation of nature._

The artist sometimes has naturally existing facts before him, in producing the artificial instrument, or physically beautiful. These are called his _models_: bodies, stuffs, flowers, and so on. Let us run over the sketches, the studies, and the notes of the artists: Leonardo noted down in his pocket-book, when he was working on the Last Supper: "Giovannina, fantastic appearance, is at St. Catherine's, at the Hospital; Cristofano di Castiglione is at the Pieta, he has a fine head; Christ, Giovan Conte, is of the suite of Cardinal Mortaro." And so on.

From this comes the illusion that the artist _imitates nature_; when it would perhaps be more exact to say that nature imitates the artist, and obeys him. The theory that _art imitates nature_ has sometimes been grounded upon and found sustenance in this illusion, as also its variant, more easily to be defended, which makes art the _idealizer of nature_. This last theory presents the process in a disorderly manner, indeed inversely to the true order; for the artist does not proceed from extrinsic reality, in order to modify it by approaching it to the ideal; but he proceeds from the impression of external nature to expression, that is to say, to his ideal, and from this he pa.s.ses to the natural fact, which he employs as the instrument of reproduction of the ideal fact.

[Sidenote] _Critique of the theory of the elementary forms of the beautiful._

Another consequence of the confusion between the aesthetic and the physical fact is the theory of the _elementary forms of the beautiful_.

If expression, if the beautiful, be indivisible, the physical fact, in which it externalizes itself, can well be divided and subdivided; for example, a painted surface, into lines and colours, groups and curves of lines, kinds of colours, and so on; a poem, into strophes, verses, feet, syllables; a piece of prose, into chapters, paragraphs, headings, periods, phrases, words, and so on. The parts thus obtained are not aesthetic facts, but smaller physical facts, cut up in an arbitrary manner. If this path were followed, and the confusion persisted in, we should end by concluding that the true forms of the beautiful are _atoms_.

The aesthetic law, several times promulgated, that beauty must have _bulk_, could be invoked against the atoms. It cannot be the imperceptibility of the too small, nor the unapprehensibility of the too large. But a bigness which depends upon perceptibility, not measurement, derives from a concept widely different from the mathematical. For what is called imperceptible and incomprehensible does not produce an impression, because it is not a real fact, but a concept: the requisite of bulk in the beautiful is thus reduced to the effective reality of the physical fact, which serves for the reproduction of the beautiful.

[Sidenote] _Critique of the search for the objective conditions of the beautiful._

Continuing the search for the _physical laws_ or for the _objective conditions of the beautiful_, it has been asked: To what physical facts does the beautiful correspond? To what the ugly? To what unions of tones, colours, sizes, mathematically determinable? Such inquiries are as if in Political Economy one were to seek for the laws of exchange in the physical nature of the objects exchanged. The constant infecundity of the attempt should have at once given rise to some suspicion as to its vanity. In our times, especially, has the necessity for an _inductive_ Aesthetic been often proclaimed, of an Aesthetic starting _from below_, which should proceed like natural science and not hasten its conclusions. Inductive? But Aesthetic has always been both inductive and deductive, like every philosophical science; induction and deduction cannot be separated, nor can they separately avail to characterize a true science. But the word "inductive" was not here p.r.o.nounced accidentally and without special intention. It was wished to imply by its use that the aesthetic fact is nothing, at bottom, but a physical fact, which should be studied by applying to it the methods proper to the physical and natural sciences. With such a presupposition and in such a faith did inductive Aesthetic or Aesthetic of the inferior (what pride in this modesty!) begin its labours. It has conscientiously begun by making a collection of _beautiful things_, for example of a great number of envelopes of various shapes and sizes, and has asked which of these give the impression of the beautiful and which of the ugly. As was to be expected, the inductive aestheticians speedily found themselves in a difficulty, for the same objects that appeared ugly in one aspect would appear beautiful in another. A yellow, coa.r.s.e envelope, which would be extremely ugly for the purpose of enclosing a love-letter, is, however, just what is wanted for a writ served by process on stamped paper. This in its turn would look very bad, or seem at any rate an irony, if enclosed in a square English envelope. Such considerations of simple common sense should have sufficed to convince inductive aestheticians, that the beautiful has no physical existence, and cause them to remit their vain and ridiculous quest. But no: they have had recourse to an expedient, as to which we would find it difficult to say how far it belongs to natural science. They have sent their envelopes round from one to the other and opened a _referendum_, thus striving to decide by the votes of the majority in what consists the beautiful and the ugly.

We will not waste time over this argument, because we should seem to be turning ourselves into narrators of comic anecdotes rather than expositors of aesthetic science and of its problems. It is an actual fact, that the inductive aestheticians have not yet discovered _one single law_.

[Sidenote] _Astrology of Aesthetic._

He who dispenses with doctors is p.r.o.ne to abandon himself to charlatans.

Thus it has befallen those who have believed in the natural laws of the beautiful. Artists sometimes adopt empirical canons, such as that of the proportions of the human body, or of the golden section, that is to say, of a line divided into two parts in such a manner that the less is to the greater as is the greater to the whole line (_bc: ac=ac: ab_). Such canons easily become their superst.i.tions, and they attribute to such the success of their works. Thus Michael Angelo left as a precept to his disciple Marco del Pino of Siena that "he should always make a pyramidal serpentine figure multiplied by one, two, three," a precept which did not enable Marco di Siena to emerge from that mediocrity which we can yet observe in his many works, here in Naples. Others extracted from the sayings of Michael Angelo the precept that serpentine undulating lines were the true _lines of beauty_. Whole volumes have been composed on these laws of beauty, on the golden section and on the undulating and serpentine lines. These should in our opinion be looked upon as the _astrology of Aesthetic_.

XV

THE ACTIVITY OF EXTERNALIZATION, TECHNIQUE AND THE THEORY OF THE ARTS

[Sidenote] _The practical activity of externalization._

The fact of the production of the physically beautiful implies, as has already been remarked, a vigilant will, which persists in not allowing certain visions, intuitions, or representations, to be lost. Such a will must be able to act with the utmost rapidity, and as it were instinctively, and also be capable of long and laborious deliberations.

Thus and only thus does the practical activity enter into relations with the aesthetic, that is to say, in effecting the production of physical objects, which are aids to memory. Here it is not merely a concomitant, but really a distinct moment of the aesthetic activity. We cannot will or not will our aesthetic vision: we can, however, will or not will to externalize it, or better, to preserve and communicate, or not, to others, the externalization produced.

[Sidenote] _The technique of externalization._

This volitional fact of externalization is preceded by a complex of various kinds of knowledge. These are known as _techniques_, like all knowledge which precedes the practical activity. Thus we talk of an artistic technique in the same metaphorical and elliptic manner that we talk of the physically beautiful, that is to say (in more precise language), _knowledge employed by the practical activity engaged in producing stimuli to aesthetic reproduction_. In place of employing so lengthy a phrase, we shall here avail ourselves of the vulgar terminology, since we are henceforward aware of its true meaning.

The possibility of this technical knowledge, at the service of artistic reproduction, has caused people to imagine the existence of an aesthetic technique of internal expression, which is tantamount to saying, _a doctrine of the means of internal expression_, which is altogether inconceivable. And we know well the reason why it is inconceivable; expression, considered in itself, is primary theoretic activity, and, in so far as it is this, it precedes the practical activity and the intellectual knowledge which illumines the practical activity, and is thus independent alike of the one and of the other. It also helps to illumine the practical activity, but is not illuminated by it.

Expression does not employ _means_, because it has not an _end_; it has intuitions of things, but does not will them, and is thus indivisible into means and end. Thus if it be said, as sometimes is the case, that a certain writer has invented a new technique of fiction or of drama, or that a painter has discovered a new mode of distribution of light, the word is used in a false sense; because the so-called _new technique is really that romance itself, or that new picture_ itself. The distribution of light belongs to the vision itself of the picture; as the technique of a dramatist is his dramatic conception itself. On other occasions, the word "technique" is used to designate certain merits or defects in a work which is a failure; and it is said, euphemistically, that the conception is bad, but the technique good, or that the conception is good, and the technique bad.

On the other hand, when the different ways of painting in oils, or of etching, or of sculpturing in alabaster, are discussed, then the word "technique" is in its place; but in such a case the adjective "artistic"

is used metaphorically. And if a dramatic technique in the artistic sense be impossible, a theatrical technique is not impossible, that is to say, processes of externalization of certain given aesthetic works.

When, for instance, women were introduced on the stage in Italy in the second half of the sixteenth century, in place of men dressed as women, this was a true and real discovery in theatrical technique; such too was the perfecting in the following century by the impresarios of Venice, of machines for the rapid changing of the scenes.

[Sidenote] _The theoretic techniques of the individual arts._

The collection of technical knowledge at the service of artists desirous of externalizing their expressions, can be divided into groups, which may be ent.i.tled _theories of the arts_. Thus is born a theory of Architecture, comprising mechanical laws, information relating to the weight or to the resistance of the materials of construction or of fortification, manuals relating to the method of mixing chalk or stucco; a theory of Sculpture, containing advice as to the instruments to be used for sculpturing the various sorts of stone, for obtaining a successful fusion of bronze, for working with the chisel, for the exact copying of the model in chalk or plaster, for keeping chalk damp; a theory of Painting, on the various techniques of tempera, of oil-painting, of water-colour, of pastel, on the proportions of the human body, on the laws of perspective; a theory of Oratory, with precepts as to the method of producing, of exercising and of strengthening the voice, of mimic and gesture; a theory of Music, on the combinations and fusions of tones and sounds; and so on. Such collections of precepts abound in all literatures. And since it soon becomes impossible to say what is useful and what useless to know, books of this sort become very often a sort of encyclopaedias or catalogues of desiderata. Vitruvius, in his treatise on Architecture, claims for the architect a knowledge of letters, of drawing, of geometry, of arithmetic, of optic, of history, of natural and moral philosophy, of jurisprudence, of medicine, of astrology, of music, and so on.

Everything is worth knowing: learn the art and lay it aside.

It should be evident that such empirical collections are not reducible to a science. They are composed of notions, taken from various sciences and teachings, and their philosophical and scientific principles are to be found in them. To undertake the construction of a scientific theory of the different arts, would be to wish to reduce to the single and h.o.m.ogeneous what is by nature multiple and heterogeneous; to wish to destroy the existence as a collection of what was put together precisely to form a collection. Were we to give a scientific form to the manuals of the architect, the painter, or the musician, it is clear that nothing would remain in our hands but the general principles of Mechanic, Optic, or Acoustic. Or if the especially artistic observations disseminated through it be extracted and isolated, and a science be made of them, then the sphere of the individual art is deserted and that of Aesthetic entered upon, for Aesthetic is always general Aesthetic, or better, it cannot be divided into general and special. This last case (that is, the attempt to furnish a technique of Aesthetic) is found, when men possessing strong scientific instincts and a natural tendency to philosophy, set themselves to work to produce such theories and technical manuals.

[Sidenote] _Critique of the aesthetic theories of the individual arts._

But the confusion between Physic and Aesthetic has attained to its highest degree, when aesthetic theories of the different arts are imagined, to answer such questions as: What are the _limits_ of each art? What can be represented with colours, and what with sounds? What with simple monochromatic lines, and what with touches of various colours? What with notes, and what with metres and rhymes? What are the limits between the figurative and the auditional arts, between painting and sculpture, poetry and music?

This, translated into scientific language, is tantamount to asking: What is the connexion between Acoustic and aesthetic expression? What between the latter and Optic?--and the like. Now, if _there is no pa.s.sage_ from the physical fact to the aesthetic, how could there be from the aesthetic to particular groups of aesthetic facts, such as the phenomena of Optic or of Acoustic?

[Sidenote] _Critique of the cla.s.sifications of the arts._

The things called _Arts_ have no aesthetic limits, because, in order to have them, they would need to have also aesthetic existence; and we have demonstrated the altogether empirical genesis of those divisions.

Consequently, any attempt at an aesthetic cla.s.sification of the arts is absurd. If they be without limits, they are not exactly determinable, and consequently cannot be philosophically cla.s.sified. All the books dealing with cla.s.sifications and systems of the arts could be burned without any loss whatever. (We say this with the utmost respect to the writers who have expended their labours upon them.)

The impossibility of such cla.s.sifications finds, as it were, its proof in the strange methods to which recourse has been had to carry them out.

The first and most common cla.s.sification is that into arts of _hearing, sight_, and _imagination_; as if eyes, ears, and imagination were on the same level, and could be deduced from the same logical variable, as foundation of the division. Others have proposed the division into arts of _s.p.a.ce and time_, and arts of _rest_ and _motion_; as if the concepts of s.p.a.ce, time, rest, and motion could determine special aesthetic forms, or have anything in common with art as such. Finally, others have amused themselves by dividing them into _cla.s.sic and romantic_, or into _oriental, cla.s.sic, and romantic_, thereby conferring the value of scientific concepts on simple historical denominations, or adopting those pretended part.i.tions of expressive forms, already criticized above; or by talking of arts _that can only be seen from one side_, like painting, and of arts _that can be seen from all sides_, like sculpture--and similar extravagances, which exist neither in heaven nor on the earth.

The theory of the limits of the arts was, perhaps, at the time when it was put forward, a beneficial critical reaction against those who believed in the possibility of the flowing of one expression into another, as of the _Iliad_ or of _Paradise Lost_ into a series of paintings, and thus held a poem to be of greater or lesser value, according as it could or could not be translated into pictures by a painter. But if the rebellion were reasonable and victorious, this does not mean that the arguments adopted and the theories made as required were sound.

[Sidenote] _Critique of the theory of the union of the arts._

Another theory which is a corollary to that of the limits of the arts, falls with them; that of the _union of the arts_. Granted different arts, distinct and limited, the questions were asked: Which is the most powerful? Do we not obtain more powerful effects by uniting several? We know nothing of this: we know only, in each individual case, that certain given artistic intuitions have need of definite physical means for their reproduction, and that other artistic intuitions have need of other physical means. We can obtain the effect of certain dramas by simply reading them; others need declamation and scenic display: some artistic intuitions, for their full extrinsication, need words, song, musical instruments, colours, statuary, architecture, actors; while others are beautiful and complete in a single delicate sweep of the pen, or with a few strokes of the pencil. But it is false to suppose that declamation and scenic effects, and all the other things we have mentioned together, are _more powerful_ than simply reading, or than the simple stroke with the pen and with the pencil; because each of these facts or groups of facts has, so to say, a different object, and the power of the different means employed cannot be compared when the objects are different.

[Sidenote] _Connexion of the activity of externalization with utility and morality._

Finally, it is only from the point of view of a clear and rigorous distinction between the true and proper aesthetic activity, and the practical activity of externalization, that we can solve the involved and confused questions as to the relations between _art and utility_, and _art and morality_.

That art as art is independent alike of utility and of morality, as also of every volitional form, we have above demonstrated. Without this independence, it would not be possible to speak of an intrinsic value of art, nor indeed to conceive an aesthetic science, which demands the autonomy of the aesthetic fact as a necessity of its existence.

But it would be erroneous to maintain that this independence of the vision or intuition or internal expression of the artist should be at once extended to the practical activity of externalization and of communication, which may or may not follow the aesthetic fact. If art be understood as the externalization of art, then utility and morality have a perfect right to deal with it; that is to say, the right one possesses to deal with one's own household.

We do not, as a matter of fact, externalize and fix all of the many expressions and intuitions which we form in our mind; we do not declare our every thought in a loud voice, or write down, or print, or draw, or colour, or expose it to the public gaze. _We select_ from the crowd of intuitions which are formed or at least sketched within us; and the selection is governed by selection of the economic conditions of life and of its moral direction. Therefore, when we have formed an intuition, it remains to decide whether or no we should communicate it to others, and to whom, and when, and how; all of which considerations fall equally under the utilitarian and ethical criterion.