[Sidenote] _Aesthetic activity and physical concepts._

Aesthetic activity is distinct from practical activity but when it expresses itself is always physical accompanied by practical activity.

Hence its utilitarian or hedonistic side, and the pleasure and pain, which are, as it were, the practical echo of aesthetic values and disvalues, of the beautiful and of the ugly. But this practical side of the aesthetic activity has also, in its turn, a _physical_ or _psychophysical_ accompaniment, which consists of sounds, tones, movements, combinations of lines and colours, and so on.

Does it _really_ possess this side, or does it only seem to possess it, as the result of the construction which we raise in physical science, and of the useful and arbitrary methods, which we have shown to be proper to the empirical and abstract sciences? Our reply cannot be doubtful, that is, it cannot be affirmative as to the first of the two hypotheses.

However, it will be better to leave it at this point in suspense, for it is not at present necessary to prosecute this line of inquiry any further. The mention already made must suffice to prevent our having spoken of the physical element as of something objective and existing, for reasons of simplicity and adhesion to ordinary language, from leading to hasty conclusions as to the concepts and the connexion between spirit and nature.

[Sidenote] _Expression in the aesthetic sense, and expression in the naturalistic sense._

It is important to make clear that as the existence of the hedonistic side in every spiritual activity has given rise to the confusion between the aesthetic activity and the useful or pleasurable, so the existence, or, better, the possibility of constructing this physical side, has generated the confusion between _aesthetic_ expression and expression _in the naturalistic sense_; between a spiritual fact, that is to say, and a mechanical and pa.s.sive fact (not to say, between a concrete reality and an abstraction or fiction). In common speech, sometimes it is the words of the poet that are called _expressions_, the notes of the musician, or the figures of the painter; sometimes the blush which is wont to accompany the feeling of shame, the pallor resulting from fear, the grinding of the teeth proper to violent anger, the glittering of the eyes, and certain movements of the muscles of the mouth, which reveal cheerfulness. A certain degree of heat is also said to be the _expression_ of fever, as the falling of the barometer is of rain, and even that the height of the rate of exchange _expresses_ the discredit of the paper-money of a State, or social discontent the approach of a revolution. One can well imagine what sort of scientific results would be attained by allowing oneself to be governed by linguistic usage and placing in one sheaf facts so widely different. But there is, in fact, an abyss between a man who is the prey of anger with all its natural manifestations, and another man who expresses it aesthetically; between the aspect, the cries, and the contortions of one who is tortured with sorrow at the loss of a dear one, and the words or song with which the same individual portrays his torture at another moment; between the distortion of emotion and the gesture of the actor. Darwin's book on the expression of the feelings in man and animals does not belong to Aesthetic; because there is nothing in common between the science of spiritual expression and a _Semiotic_, whether it be medical, meteorological, political, physiognomic, or chiromantic.

Expression in the naturalistic sense simply lacks expression in the spiritual sense, that is to say, the characteristic itself of activity and of spirituality, and therefore the bipart.i.tion into poles of beauty and of ugliness. It is nothing more than a relation between cause and effect, fixed by the abstract intellect. The complete process of aesthetic production can be symbolized in four steps, which are: _a_, impressions; _b_, expression or spiritual aesthetic synthesis; _c_, hedonistic accompaniment, or pleasure of the beautiful (aesthetic pleasure); _d_, translation of the aesthetic fact into physical phenomena (sounds, tones, movements, combinations of lines and colours, etc.). Anyone can see that the capital point, the only one that is properly speaking aesthetic and truly real, is in that _b_, which is lacking to the mere manifestation or naturalistic construction, metaphorically also called expression.

The expressive process is exhausted when those four steps have been taken. It begins again with new impressions, a new aesthetic synthesis, and relative accompaniments.

[Sidenote] _Intuitions and memory._

Expressions or representations follow and expel one another. Certainly, this pa.s.sing away, this disa.s.sociation, is not perishing, it is not total elimination: nothing of what is born dies with that complete death which would be identical with never having been born. Though all things pa.s.s away, yet none can die. The representations which we have forgotten, also persist in some way in our spirit, for without them we could not explain acquired habits and capacities. Thus, the strength of life lies in this apparent forgetting: one forgets what has been absorbed and what life has superseded.

But many other things, many other representations, are still efficacious elements in the actual processes of our spirit; and it is inc.u.mbent on us not to forget them, or to be capable of recalling them when necessity demands them. The will is always vigilant in this work of preservation, for it aims at preserving (so to say) the greater and more fundamental part of all our riches. Certainly its vigilance is not always sufficient. Memory, we know, leaves or betrays us in various ways. For this very reason, the vigilant will excogitates expedients, which help memory in its weakness, and are its _aids_.

[Sidenote] _The production of aids to memory._

We have already explained how these aids are possible. Expressions or representations are, at the same time, practical facts, which are also called physical facts, in so far as to the physical belongs the task of cla.s.sifying them and reducing them to types. Now it is clear, that if we can succeed in making those facts in some way permanent, it will always be possible (other conditions remaining equal) to reproduce in us, by perceiving it, the already produced expression or intuition.

If that in which the practical concomitant acts, or (to use physical terms) the movements have been isolated and made in some sort permanent, be called the object or physical stimulus, and if it be designated by the letter _e_; then the process of reproduction will take place in the following order: _e_, the physical stimulus; _d-b_, perceptions of physical facts (sounds, tones, mimic, combinations of lines and colours, etc.), which form together the aesthetic synthesis, already produced; _c_, the hedonistic accompaniment, which is also reproduced.

And what are those combinations of words which are called poetry, prose, poems, novels, romances, tragedies or comedies, but _physical stimulants of reproduction_ (the _e_ stage); what are those combinations of sound which are called operas, symphonies, sonatas; and what those of lines and of colours, which are called pictures, statues, architecture? The spiritual energy of memory, with the a.s.sistance of those physical facts above mentioned, makes possible the preservation and the reproduction of the intuitions produced, often so laboriously, by ourselves and by others. If the physiological organism, and with it memory, become weakened; if the monuments of art be destroyed; then all the aesthetic wealth, the fruit of the labours of many generations, becomes lessened and rapidly disappears.

[Sidenote] _The physically beautiful._

Monuments of art, which are the stimulants of aesthetic reproduction, are called _beautiful things or the physically beautiful_. This combination of words const.i.tutes a verbal paradox, because the beautiful is not a physical fact; it does not belong to things, but to the activity of man, to spiritual energy. But henceforth it is clear through what wanderings and what abbreviations, physical things and facts, which are simply aids to the reproduction of the beautiful, end by being called, elliptically, beautiful things and physically beautiful. And now that we have made the existence of this ellipse clear, we shall ourselves make use of it without hesitation.

[Sidenote] _Content and form: another meaning._

The intervention of the physically beautiful serves to explain another meaning of the words _content and form_, as employed by aestheticians.

Some call "content" the internal fact or expression (which is for us already form), and they call "form" the marble, the colours, the rhythm, the sounds (for us form no longer); thus they look upon the physical fact as the form, which may or may not be joined to the content. This serves to explain another aspect of what is called aesthetic ugliness.

He who has nothing definite to express may try to hide his internal emptiness with a flood of words, with sounding verse, with deafening polyphony, with painting that dazzles the eye, or by collocating great architectonic ma.s.ses, which arrest and disturb, although, at bottom, they convey nothing. Ugliness, then, is the arbitrary, the charlatanesque; and, in reality, if the practical will do not intervene in the theoretic function, there may be absence of beauty, but never effective presence of the ugly.

[Sidenote] _Natural and artificial beauty._

Physical beauty is wont to be divided into _natural_ and _artificial_ beauty. Thus we reach one of the facts, which has given great labour to thinkers: _the beautiful in nature_. These words often designate simply facts of practical pleasure. He alludes to nothing aesthetic who calls a landscape beautiful where the eye rests upon verdure, where bodily motion is easy, and where the warm sun-ray envelops and caresses the limbs. But it is nevertheless indubitable, that on other occasions the adjective "beautiful," applied to objects and scenes existing in nature, has a completely aesthetic signification.

It has been observed, that in order to enjoy natural objects aesthetically, we should withdraw them from their external and historical reality, and separate their simple appearance or origin from existence; that if we contemplate a landscape with our head between our legs, in such a way as to remove ourselves from our wonted relations with it, the landscape appears as an ideal spectacle; that nature is beautiful only for him who contemplates her _with the eye of the artist_; that zoologists and botanists do not recognize beautiful animals and flowers; that natural beauty is _discovered_ (and examples of discovery are the points of view, pointed out by men of taste and imagination, and to which more or less aesthetic travellers and excursionists afterwards have recourse in pilgrimage, whence a more or less collective _suggestion_); that, _without the aid of the imagination_, no part of nature is beautiful, and that with such aid the same natural object or fact is now expressive, according to the disposition of the soul, now insignificant, now expressive of one definite thing, now of another, sad or glad, sublime or ridiculous, sweet or laughable; finally, that _natural beauty_, which an artist would not _to some extent correct, does not exist_.

All these observations are most just, and confirm the fact that natural beauty is simply a _stimulus_ to aesthetic reproduction, which presupposes previous production. Without preceding aesthetic intuitions of the imagination, nature cannot arouse any at all. As regards natural beauty, man is like the mythical Narcissus at the fountain. They show further that since this stimulus is accidental, it is, for the most part, imperfect or equivocal. Leopardi said that natural beauty is "rare, scattered, and fugitive." Every one refers the natural fact to the expression which is in his mind. One artist is, as it were, carried away by a laughing landscape, another by a rag-shop, another by the pretty face of a young girl, another by the squalid countenance of an old ruffian. Perhaps the first will say that the rag-shop and the ugly face of the old ruffian are _disgusting_; the second, that the laughing landscape and the face of the young girl are _insipid_. They may dispute for ever; but they will never agree, save when they have supplied themselves with a sufficient dose of aesthetic knowledge, which will enable them to recognize that they are both right. _Artificial_ beauty, created by man, is a much more ductile and efficacious aid to reproduction.

[Sidenote] _Mixed beauty._

In addition to these two cla.s.ses, aestheticians also sometimes talk in their treatises of a _mixed_ beauty. Of what is it a mixture? Just of natural and artificial. Whoso fixes and externalizes, operates with natural materials, which he does not create, but combines and transforms. In this sense, every artificial product is a mixture of nature and artifice; and there would be no occasion to speak of a mixed beauty, as of a special category. But it happens that, in certain cases, combinations already given in nature can be used a great deal more than in others; as, for instance, when we design a beautiful garden and include in our design groups of trees or ponds which are already there.

On other occasions externalization is limited by the impossibility of producing certain effects artificially. Thus we may mix the colouring matters, but we cannot create a powerful voice or a personage and an appearance appropriate to this or that personage of a drama. We must therefore seek for them among things already existing, and make use of them when we find them. When, therefore, we adopt a great number of combinations already existing in nature, such as we should not be able to produce artificially if they did not exist, the result is called _mixed_ beauty.

[Sidenote] _Writings._

We must distinguish from artificial beauty those instruments of reproduction called _writings_, such as alphabets, musical notes, hieroglyphics, and all pseudo-languages, from the language of flowers and flags, to the language of patches (so much the vogue in the society of the eighteenth century). Writings are not physical facts which arouse directly impressions answering to aesthetic expressions; they are simple _indications_ of what must be done in order to produce such physical facts. A series of graphic signs serves to remind us of the movements which we must execute with our vocal apparatus in order to emit certain definite sounds. If, through practice, we become able to hear the words without opening our mouths and (what is much more difficult) to hear the sounds by running the eye down the page of the music, all this does not alter anything of the nature of the writings, which are altogether different from direct physical beauty. No one calls the book which contains the _Divine Comedy_, or the portfolio which contains _Don Giovanni_, beautiful in the same sense as the block of marble which contains Michael Angelo's _Moses_, or the piece of coloured wood which contains the _Transfiguration_ are metaphorically called beautiful. Both serve for the reproduction of the beautiful, but the former by a far longer and far more indirect route than the latter.

[Sidenote] _The beautiful as free and not free._

Another division of the beautiful, which is still found in treatises, is that into _free and not free_. By beauties that are not free, are understood those objects which have to serve a double purpose, extra-aesthetic and aesthetic (stimulants of intuitions); and since it appears that the first purpose limits and impedes the second, the beautiful object resulting therefrom has been considered as a beauty that is not free.

Architectural works are especially cited; and precisely for this reason, has architecture often been excluded from the number of the so-called fine arts. A temple must be above all things adapted to the use of a cult; a house must contain all the rooms requisite for commodity of living, and they must be arranged with a view to this commodity; a fortress must be a construction capable of resisting the attacks of certain armies and the blows of certain instruments of war. It is therefore held that the architect's field is limited: he may be able to _embellish_ to some extent the temple, the house, the fortress; but his hands are bound by the _object_ of these buildings, and he can only manifest that part of his vision of beauty in their construction which does not impair their extrinsic, but fundamental, objects.

Other examples are taken from what is called art applied to industry.

Plates, gla.s.ses, knives, guns, and combs can be made beautiful; but it is held that their beauty must not so far exceed as to prevent our eating from the plate, drinking from the gla.s.s, cutting with the knife, firing off the gun, or combing one's hair with the comb. The same is said of the art of printing: a book should be beautiful, but not to the extent of its being difficult or impossible to read it.

[Sidenote] _Critique of the beautiful that is not free._

In respect to all this, we must observe, in the first place, that the external purpose, precisely because it is such, does not of necessity limit or trammel the other purpose of being a stimulus to aesthetic reproduction. Nothing, therefore, can be more erroneous than the thesis that architecture, for example, is by its nature not free and imperfect, since it must also fulfil other practical objects. Beautiful architectural works, however, themselves undertake to deny this by their simple presence.

In the second place, not only are the two objects not necessarily in opposition; but, we must add, the artist always has the means of preventing this contradiction from taking place. In what way? By taking, as the material of his intuition and aesthetic externalization, precisely the _destination_ of the object, which serves a practical end.

He will not need to add anything to the object, in order to make it the instrument of aesthetic intuitions: it will be so, if perfectly adapted to its practical purpose. Rustic dwellings and palaces, churches and barracks, swords and ploughs, are beautiful, not in so far as they are embellished and adorned, but in so far as they express the purpose for which they were made. A garment is only beautiful because it is quite suitable to a given person in given conditions. The sword bound to the side of the warrior Rinaldo by the amorous Armida was not beautiful: "so adorned that it seemed a useless ornament, not the warlike instrument of a warrior." It was beautiful, if you will, in the eyes and imagination of the sorceress, who loved her lover in this effeminate way. The aesthetic fact can always accompany the practical fact, because expression is truth.

It cannot, however, be denied that aesthetic contemplation sometimes hinders practical use. For instance, it is a quite common experience to find certain new things so well adapted to their purpose, and yet so beautiful, that people occasionally feel scruples in maltreating them by using after contemplating them, which amounts to consuming them. It was for this reason that King Frederick William of Prussia evinced repugnance to ordering his magnificent grenadiers, so well suited for war, to endure the strain of battle; but his less aesthetic son, Frederick the Great, obtained from them excellent services.

[Sidenote] _The stimulants of production._

It might be objected to the explanation of the physically beautiful as a simple adjunct for the reproduction of the internally beautiful, that is to say, of expressions, that the artist creates his expressions by painting or by sculpturing, by writing or by composing, and that therefore the physically beautiful, instead of following, sometimes precedes the aesthetically beautiful. This would be a somewhat superficial mode of understanding the procedure of the artist, who never makes a stroke with his brush without having previously seen it with his imagination; and if he has not yet seen it, he will make the stroke, not in order to externalize his expression (which does not yet exist), but as though to have a rallying point for ulterior meditation and for internal concentration. The physical point on which he leans is not the physically beautiful, instrument of reproduction, but what may be called a pedagogic means, similar to retiring into solitude, or to the many other expedients, frequently very strange, adopted by artists and philosophers, who vary in these according to their various idiosyncrasies. The old aesthetician Baumgarten advised poets to ride on horseback, as a means of inspiration, to drink wine in moderation, and (provided they were chaste) to look at beautiful women.

XIV

MISTAKES ARISING FROM THE CONFUSION BETWEEN PHYSIC AND AESTHETIC

It is necessary to mention a series of scientific mistakes which have arisen from the failure to understand the purely external relation between the aesthetic fact or artistic vision, and the physical fact or instrument, which serves as an aid to reproduce it. We must here indicate the proper criticism, which derives from what has already been said.

[Sidenote] _Critique of aesthetic a.s.sociationism_

That form of a.s.sociationism which identifies the aesthetic fact with the _a.s.sociation of two_ images finds a place among these errors. By what path has it been possible to arrive at such a mistake, against which our aesthetic consciousness, which is a consciousness of perfect unity, never of duality, rebels? Just because the physical and the aesthetic facts have been considered separately, as two distinct images, which enter the spirit, the one drawn forth from the other, the one first and the other afterwards. A picture is divided into the image of the _picture_ and the image of the _meaning_ of the picture; a poem, into the image of the words and the image of the _meaning_ of the words. But this dualism of images is non-existent: the physical fact does not enter the spirit as an image, but causes the reproduction of the image (the only image, which is the aesthetic fact), in so far as it blindly stimulates the psychic organism and produces an impression answering to the aesthetic expression already produced.

The efforts of the a.s.sociationists (the usurpers of to-day in the field of Aesthetic) to emerge from the difficulty, and to reaffirm in some way the unity which has been destroyed by their principle of a.s.sociationism, are highly instructive. Some maintain that the image called back again is unconscious; others, leaving unconsciousness alone, hold that, on the contrary, it is vague, vaporous, confused, thus reducing the _force_ of the aesthetic fact to the _weakness_ of bad memory. But the dilemma is inexorable: either keep a.s.sociation and give up unity, or keep unity and give up a.s.sociation. No third way out of the difficulty exists.

[Sidenote] _Critique of aesthetic physic._