Aesthetics: Lectures on Fine Art, Volume 1

Aesthetics: Lectures on Fine Art, Volume 1

G. W. F. Hegel

Language: English

Pages: 316

ISBN: 2:00071082

Format: PDF / Kindle (mobi) / ePub


This is the first of two volumes of the only English edition of Hegel's Aesthetics, the work in which he gives full expression to his seminal theory of art. The substantial Introduction is his best exposition of his general philosophy of art. In Part I he considers the general nature of art as a spiritual experience, distinguishes the beauty of art and the beauty of nature, and examines artistic genius and originality. Part II surveys the history of art from the ancient world through to the end of the eighteenth century, probing the meaning and significance of major works. Part III (in the second volume) deals individually with architecture, sculpture, painting, music, and literature; a rich array of examples makes vivid his exposition of his theory.

On Criticism (Thinking in Action)

Art and Responsibility: A Phenomenology of the Diverging Paths of Rosenzweig and Heidegger

Marxist Aesthetics: The foundations within everyday life for an emancipated consciousness (Routledge Revivals)

Critique of Rationality in Schopenhauer, Nietzsche and Adorno: Aesthetics and Models of Resistance

The Visual Mind II

The Routledge Companion to Aesthetics (3rd Edition)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

spiritual consciousness as an object in which he recognizes again his own self. The need for 32 INTRODUCTION this spiritual freedom he satisfies, on the one hand, within by making what is within him explicit to himself, but correspondingly by giving outward reality to this his explicit self, and thus in this duplication of himself by bringing what is in him into sight and knowledge for himself and others. This is the free rationality of man in which all acting and knowing, as well as art too,

Hegel himself sometimes uses 'essence' as a synonym for 'Concept'. But his idealism must be kept in mind: for him, the essential nature of everything is a concept or thought. Other translators prefer 'notion' in English instead of 'Concept', but that is no more intelligible in English, and moreover it carries the suggestion of being something arbitrary or something not thought out, and this is the reverse of Hegel's meaning. 'Concept' does at least preserve, in its derivation, the idea of

imagination, and therefore his shape is the bodily shape of man. The range of his power and his being is individual and particular. In other words, thought is 'inwardness' in the sense that thoughts are not outside one another in the way that the parts of a body are. This is why the spirit cannot find an adequate embodiment in things but only in thoughts, or at least only in the inner life. 8o INTRODUCTION Contrasted with the individual he is a substance and power with which the individual's

rather have removed ourselves still further from the necessary. For the very word 'nature' already gives us the idea of necessity and conformity to law, and so of a state of affairs which, it can be hoped, is nearer to scientific treatment and susceptible of it. But in the sphere of the spirit in general, especially in the imagination, what seems, in comparison with nature, to be peculiarly at home is caprice and the absence of law, and this is automatically incapable of any scientific

the public authority and are directed and pursued thereby. (yy) Therefore the position of separate individuals in the state is that they must attach themselves to this regime and its real stability, and subordinate themselves to it, since no longer are they with their character and heart the sole mode of existence of the ethical powers. On the contrary, as happens in genuine states, the whole details of their mental attitude, their subjective opinions and feelings, have to be ruled by this

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