The Sense of Beauty Part 5

Now, the starry heavens are very happily designed to intensify the sensations on which their beauties must rest. In the first place, the continuum of s.p.a.ce is broken into points, numerous enough to give the utmost idea of multiplicity and yet so distinct and vivid that it is impossible not to remain aware of their individuality. The variety of local signs, without becoming organized into forms, remains prominent and irreducible. This makes the object infinitely more exciting than a plane surface would be. In the second place, the sensuous contrast of the dark background, -- blacker the clearer the night and the more stars we can see, -- with the palpitating fire of the stars themselves, could not be exceeded by any possible device. This material beauty adds incalculably, as we have already pointed out, to the inwardness and sublimity of the effect. To realize the great importance of these two elements, we need but to conceive their absence, and observe the change in the dignity of the result.

Fancy a map of the heavens and every star plotted upon it, even those invisible to the naked eye: why would this object, as full of scientific suggestion surely as the reality, leave us so comparatively cold? Quite indifferent it might not leave us, for I have myself watched stellar photographs with almost inexhaustible wonder. The sense of multiplicity is naturally in no way diminished by the representation; but the poignancy of the sensation, the life of the light, are gone; and with the dulled impression the keenness of the emotion disappears. Or imagine the stars, undiminished in number, without losing any of their astronomical significance and divine immutability, marshalled in geometrical patterns; say in a Latin cross, with the words _In hoc signo vinces_ in a scroll around them. The beauty of the illumination would be perhaps increased, and its import, practical, religious, and cosmic, would surely be a little plainer; but where would be the sublimity of the spectacle? Irretrievably lost: and lost because the form of the object would no longer tantalize us with its sheer multiplicity, and with the consequent overpowering sense of suspense and awe.

In a word, the infinity which moves us is the sense of multiplicity in uniformity. Accordingly things which have enough multiplicity, as the lights of a city seen across water, have an effect similar to that of the stars, if less intense; whereas a star, if alone, because the multiplicity is lacking, makes a wholly different impression. The single star is tender, beautiful, and mild; we can compare it to the humblest and sweetest of things:

A violet by a mossy stone Half hidden from the eye, Fair as _a star when only one Is s.h.i.+ning in the sky._

It is, not only in fact but in nature, an attendant on the moon, a.s.sociated with the moon, if we may be so prosaic here, not only by contiguity but also by similarity.

Fairer than Phoebe's sapphire-regioned star Or vesper, amorous glow-worm of the sky.

The same poet can say elsewhere of a pa.s.sionate lover:

He arose Ethereal, flushed, and like a throbbing star, Amid the sapphire heaven's deep repose.

How opposite is all this from the cold glitter, the cruel and mysterious sublimity of the stars when they are many! With these we have no Sapphic a.s.sociations; they make us think rather of Kant who could hit on nothing else to compare with his categorical imperative, perhaps because he found in both the same baffling incomprehensibility and the same fierce actuality. Such ultimate feelings are sensations of physical tension.

_Defects of pure multiplicity._

- 26. This long a.n.a.lysis will be a sufficient ill.u.s.tration of the power of multiplicity in uniformity; we may now proceed to point out the limitations inherent in this form. The most obvious one is that of monotony; a file of soldiers or an iron railing is impressive in its way, but cannot long entertain us, nor hold us with that depth of developing interest, with which we might study a crowd or a forest of trees.

The tendency of monotony is double, and in two directions deadens our pleasure. When the repeated impressions are acute, and cannot be forgotten in their endless repet.i.tion, their monotony becomes painful. The constant appeal to the same sense, the constant requirement of the same reaction, tires the system, and we long for change as for a relief. If the repeated stimulations are not very acute, we soon become unconscious of them; like the ticking of the clock, they become merely a factor in our bodily one, a cause, as the case may be, of a diffused pleasure or unrest; but they cease to present a distinguishable object.

The pleasures, therefore, which a kindly but monotonous environment produces, often fail to make it beautiful, for the simple reason that the environment is not perceived. Likewise the hideousness of things to which we are accustomed -- the blemishes of the landscape, the ugliness of our clothes or of our walls -- do not oppress us, not so much because we do not see the ugliness as because we overlook the things. The beauties or defects of monotonous objects are easily lost, because the objects are themselves intermittent in consciousness. But it is of some practical importance to remark that this indifference of monotonous values is more apparent than real. The particular object ceases to be of consequence; but the congruity of its structure and quality with our faculties of perception remains, and its presence in our environment is still a constant source of vague irritation and friction, or of subtle and pervasive delight. And this value, although not a.s.sociated with the image of the monotonous object, lies there in our mind, like all the vital and systemic feelings, ready to enhance the beauty of any object that arouses our attention, and meantime adding to the health and freedom of our life -- making whatever we do a little easier and pleasanter for us.

A grateful environment is a subst.i.tute for happiness. It can quicken us from without as a fixed hope and affection, or the consciousness of a right life, can quicken us from within. To humanize our surroundings is, therefore, a task which should interest the physicians both of soul and body.

But the monotony of multiplicity is not merely intrinsic in the form; what is perhaps even of greater consequence in the arts is the fact that its capacity for a.s.sociation is restricted. What is in itself uniform cannot have a great diversity of relations. Hence the dryness, the crisp definiteness and hardness, of those products of art which contain an endless repet.i.tion of the same elements. Their affinities are necessarily few; they are not fit for many uses, nor capable of expressing many ideas. The heroic couplet, now too much derided, is a form of this kind. Its compactness and inevitableness make it excellent for an epigram and adequate it for a satire, but its perpetual snap and unvarying rhythm are thin for an epic, and impossible for a song. The Greek colonnade, a form in many ways a.n.a.logous, has similar limitations. Beautiful with a finished and restrained beauty, which our taste is hardly refined enough to appreciate, it is incapable of development. The experiments of Roman architecture sufficiently show it; the glory of which is their Roman frame rather than their h.e.l.lenic ornament.

When the Greeks themselves had to face the problem of larger and more complex buildings, in the service of a supernatural and hierarchical system, they transformed their architecture into what we call Byzantine, and St. Sophia took the place of the Parthenon.

Here a vast vault was introduced, the colonnade disappeared, the architrave was rounded into an arch from column to column, the capitals of these were changed from concave to convex, and a thousand other changes in structure and ornament introduced flexibility and variety. Architecture could in this way, precisely because more vague and barbarous, better adapt itself to the conditions of the new epoch. Perfect taste is itself a limitation, not because it intentionally excludes any excellence, but because it impedes the wandering of the arts into those bypaths of caprice and grotesqueness in which, although at the sacrifice of formal beauty, interesting partial effects might still be discovered. And this objection applies with double force to the first crystallizations of taste, when tradition has carried us but a little way in the right direction. The authorized effects are then very simple, and if we allow no others, our art becomes wholly inadequate to the functions ultimately imposed upon it. Primitive arts might furnish examples, but the state of English poetry at the time of Queen Anne is a sufficient ill.u.s.tration of this possibility. The French cla.s.sicism, of which, the English school was an echo, was more vital and human, because it embodied a more native taste and a wider training.

_Aesthetics of democracy._

- 27. It would be an error to suppose that aesthetic principles apply only to our judgments of works of art or of those natural objects which we attend to chiefly on account of their beauty. Every idea which is formed in the human mind, every activity and emotion, has some relation, direct or indirect, to pain and pleasure. If, as is the case in all the more important instances, these fluid activities and emotions precipitate, as it were, in their evanescence certain psychical solids called ideas of things, then the concomitant pleasures are incorporated more or less in those concrete ideas and the things acquire an aesthetic colouring. And although this aesthetic colouring may be the last quality we notice in objects of practical interest, its influence upon us is none the less real, and often accounts for a great deal in our moral and practical att.i.tude.

In the leading political and moral idea of our time, in the idea of democracy, I think there is a strong aesthetic ingredient, and the power of the idea of democracy over the imagination is an ill.u.s.tration of that effect of multiplicity in uniformity which we have been studying. Of course, nothing could be more absurd than to suggest that the French Revolution, with its immense implications, had an aesthetic preference for its basis; it sprang, as we know, from the hatred of oppression, the rivalry of cla.s.ses, and the aspiration after a freer social and strictly moral organization.

But when these moral forces were suggesting and partly realizing the democratic idea, this idea was necessarily vividly present to men's thoughts; the picture of human life which it presented was becoming familiar, and was being made the sanction and goal of constant endeavour. Nothing so much enhances a good as to make sacrifices for it. The consequence was that democracy, prized at first as a means to happiness and as an instrument of good government, was acquiring an intrinsic value; it was beginning to seem good in itself, in fact, the only intrinsically right and perfect arrangement. A utilitarian scheme was receiving an aesthetic consecration. That which was happening to democracy had happened before to the feudal and royalist systems; they too had come to be prized in themselves, for the pleasure men took in thinking of society organized in such an ancient, and thereby to their fancy, appropriate and beautiful manner. The practical value of the arrangement, on which, of course, it is entirely dependent for its origin and authority, was forgotten, and men were ready to sacrifice their welfare to their sense of propriety; that is, they allowed an aesthetic good to outweigh a practical one. That seems now a superst.i.tion, although, indeed, a very natural and even n.o.ble one. Equally natural and n.o.ble, but no less superst.i.tious, is our own belief in the divine right of democracy. Its essential right is something purely aesthetic.

Such aesthetic love of uniformity, however, is usually disguised under some moral label: we call it the lore of justice, perhaps because we have not considered that the value of justice also, in so far as it is not derivative and utilitarian, must be intrinsic, or, what is practically the same thing, aesthetic. But occasionally the beauties of democracy are presented to us undisguised. The writings of Walt Whitman are a notable example. Never, perhaps, has the charm of uniformity in multiplicity been felt so completely and so exclusively. Everywhere it greets us with a pa.s.sionate preference; not flowers but leaves of gra.s.s, not music but drum-taps, not composition but aggregation, not the hero but the average man, not the crisis but the vulgarest moment; and by this resolute marshalling of nullities, by this effort to show us everything as a momentary pulsation of a liquid and structureless whole, he profoundly stirs the imagination. We may wish to dislike this power, but, I think, we must inwardly admire it. For whatever practical dangers we may see in this terrible levelling, our aesthetic faculty can condemn no actual effect; its privilege is to be pleased by opposites, and to be capable of finding chaos sublime without ceasing to make nature beautiful.

_Values of types and values of examples._

- 28. It is time we should return to the consideration of abstract forms. Nearest in nature to the example of uniformity in multiplicity, we found those objects, like a reversible pattern, that having some variety of parts invite us to survey them in different orders, and so bring into play in a marked manner the faculty of apperception.

There is in the senses, as we have seen, a certain form of stimulation, a certain measure and rhythm of waves with which the aesthetic value of the sensation is connected. So when, in the perception of the object, a notable contribution is made by memory and mental habit, the value of the perception will be due, not only to the pleasantness of the external stimulus, but also to the pleasantness of the apperceptive reaction; and the latter source of value will be more important in proportion as the object perceived is more dependent, for the form and meaning it presents, upon our past experience and imaginative trend, and less on the structure of the external object.

Our apperception of form varies not only with our const.i.tution, age, and health, as does the appreciation of sensuous values, but also with our education and genius. The more indeterminate the object, the greater share must subjective forces have in determining our perception; for, of course, every perception is in itself perfectly specific, and can be called indefinite only in reference to an abstract ideal which it is expected to approach. Every cloud has just the outline it has, although we may call it vague, because we cannot cla.s.sify its form under any geometrical or animal species; it would be first definitely a whale, and then would become indefinite until we saw our way to calling it a camel. But while in the intermediate stage, the cloud would be a form in the perception of which there would be little apperceptive activity little reaction from the store of our experience, little sense of form; its value would be in its colour and transparency, and in the suggestion of lightness and of complex but gentle movement.

But the moment we said "Yes, very like a whale," a new kind of value would appear; the cloud could now be beautiful or ugly, not as a cloud merely, but as a whale. We do not speak now of the a.s.sociations of the idea, as with the sea, or fishermen's yarns; that is an extrinsic matter of expression. We speak simply of the intrinsic value of the form of the whale, of its lines, its movement, its proportion. This is a more or less individual set of images which are revived in the act of recognition; this revival const.i.tutes the recognition, and the beauty of the form is the pleasure of that revival. A certain musical phrase, as it were, is played in the brain; the awakening of that echo is the act of apperception and the harmony of the present stimulation with the form of that phrase; the power of this particular object to develope and intensify that generic phrase in the direction of pleasure, is the test of the formal beauty of this example. For these cerebral phrases have a certain rhythm; this rhythm can, by the influence of the stimulus that now reawakens it, be marred or enriched, be made more or less marked and delicate; and as this conflict or reinforcement comes, the object is ugly or beautiful in form.

Such an aesthetic value is thus dependent on two things. The first is the acquired character of the apperceptive form evoked; it may be a cadenza or a trill, a major or a minor chord, a rose or a violet, a G.o.ddess or a dairy-maid; and as one or another of these is recognized, an aesthetic dignity and tone is given to the object. But it will be noticed that in such mere recognition very little pleasure is found, or, what is the same thing, different aesthetic types in the abstract have little difference in intrinsic beauty. The great difference lies in their affinities. What will decide us to like or not to like the type of our apperception will be not so much what this type is, as its fitness to the context of our mind. It is like a word in a poem, more effective by its fitness than by its intrinsic beauty, although that is requisite too. We can be shocked at an incongruity of natures more than we can be pleased by the intrinsic beauty of each nature apart, so long, that is, as they remain abstract natures, objects recognized without being studied. The aesthetic dignity of the form, then, tells us the kind of beauty we are to expect, affects us by its welcome or unwelcome promise, but hardly gives us a positive pleasure in the beauty itself.

Now this is the first thing in the value of a form, the value of the type as such; the second and more important element is the relation of the particular impression to the form under which it is apperceived. This determines the value of the object as an example of its cla.s.s. After our mind is pitched to the key and rhythm of a certain idea, say of a queen, it remains for the impression to fulfil, aggrandize, or enrich this form by a sympathetic embodiment of it.

Then we have a queen that is truly royal. But if instead there is disappointment, if this particular queen is an ugly one, although perhaps she might have pleased as a witch, this is because the apperceptive form and the impression give a cerebral discord. The object is unideal, that is, the novel, external element is inharmonious with the revived and internal element by suggesting which the object has been apperceived.

_Origin of types._

- 29. A most important thing, therefore, in the perception of form is the formation of types in our mind, with reference to which examples are to be judged. I say the formation of them, for we can hardly consider the theory that they are eternal as a possible one in psychology. The Platonic doctrine on that point is a striking ill.u.s.tration of an equivocation we mentioned in the beginning;[7]

namely, that the import of an experience is regarded as a manifestation of its cause -- the product of a faculty subst.i.tuted for the description of its function. Eternal types are the instrument of aesthetic life, not its foundation. Take the aesthetic att.i.tude, and you have for the moment an eternal idea; an idea, I mean, that you treat as an absolute standard, just as when you take the perceptive att.i.tude you have an external object which you treat as an absolute existence. But the aesthetic, like the perceptive faculty, can be made an object of study in turn, and its theory can be sought; and then the eternal idea, like the external object, is seen to be a product of human nature, a symbol of experience, and an instrument of thought.

The question whether there are not, in external nature or in the mind of G.o.d, objects and eternal types, is indeed not settled, it is not even touched by this inquiry; but it is indirectly shown to be futile, because such transcendent realities, if they exist, can have nothing to do with our ideas of them. The Platonic idea of a tree may exist; how should I deny it? How should I deny that I might some day find myself outside the sky gazing at it, and feeling that I, with my mental vision, am beholding the plenitude of arboreal beauty, perceived in this world only as a vague essence haunting the multiplicity of finite trees? But what can that have to do with my actual sense of what a tree should be? Shall we take the Platonic myth literally, and say the idea is a memory of the tree I have already seen in heaven? How else establish any relation between that eternal object and the type in my mind? But why, in that case, this infinite variability of ideal trees? Was the Tree Beautiful an oak, or a cedar, an English or an American elm? My actual types are finite and mutually exclusive; that heavenly type must be one and infinite. The problem is hopeless.

Very simple, on the other hand, is the explanation of the existence of that type as a residuum of experience. Our idea of an individual thing is a compound and residuum of our several experiences of it; and in the same manner our idea of a cla.s.s is a compound and residuum of our ideas of the particulars that compose it. Particular impressions have, by virtue of their intrinsic similarity or of the ident.i.ty of their relations, a tendency to be merged and identified, so that many individual perceptions leave but a single blurred memory that stands for them all, because it combines their several a.s.sociations. Similarly, when various objects have many common characteristics, the mind is incapable of keeping them apart. It cannot hold clearly so great a mult.i.tude of distinctions and relations as would be involved in naming and conceiving separately each grain of sand, or drop of water, each fly or horse or man that we have ever seen. The ma.s.s of our experience has therefore to be cla.s.sified, if it is to be available at all. Instead of a distinct image to represent each of our original impressions, we have a general resultant -- a composite photograph -- of those impressions.

This resultant image is the idea of the cla.s.s. It often has very few, if any, of the sensible properties of the particulars that underlie it, often an artificial symbol -- the sound of a word -- is the only element, present to all the instances, which the generic image clearly contains. For, of course, the reason why a name can represent a cla.s.s of objects is that the name is the most conspicuous element of ident.i.ty in the various experiences of objects in that cla.s.s. We have seen many horses, but if we are not lovers of the animal, nor particularly keen observers, very likely we retain no clear image of all that ma.s.s of impressions except the reverberation of the sound "horse," which really or mentally has accompanied all those impressions. This sound, therefore, is the content of our general idea, and to it cling all the a.s.sociations which const.i.tute our sense of what the word means. But a person with a memory predominantly visual would probably add to this remembered sound a more or less detailed image of the animal; some particular horse in some particular att.i.tude might possibly be recalled, but more probably some imaginative construction, some dream image, would accompany the sound. An image which reproduced no particular horse exactly, but which was a spontaneous fiction of the fancy, would serve, by virtue of its felt relations, the same purpose as the sound itself. Such a spontaneous image would be, of course, variable. In fact, no image can, strictly speaking, ever recur. But these percepts, as they are called, springing up in the mind like flowers from the buried seeds of past experience, would inherit all the powers of suggestion which are required by any instrument of cla.s.sification.

These powers of suggestion have probably a cerebral basis. The new percept -- the generic idea -- repeats to a great extent, both in nature and localization, the excitement const.i.tuting the various original impressions; as the percept reproduces more or less of these it will be a more or less full and impartial representative of them. Not all the suggestions of a word or image are equally ripe.

A generic idea or type usually presents to us a very inadequate and bia.s.sed view of the field it means to cover. As we reflect and seek to correct this inadequacy, the percept changes on our hands. The very consciousness that other individuals and other qualities fall under our concept, changes this concept, as a psychological presence, and alters its distinctness and extent. When I remember, to use a cla.s.sical example, that the triangle is not isosceles, nor scalene, nor rectangular, but each and all of those, I reduce my percept to the word and its definition, with perhaps a sense of the general motion of the hand and eye by which we trace a three-cornered figure.

Since the production of a general idea is thus a matter of subjective bias, we cannot expect that a type should be the exact average of the examples from which it is drawn. In a rough way, it is the average; a fact that in itself is the strongest of arguments against the independence or priority of the general idea. The beautiful horse, the beautiful speech, the beautiful face, is always a medium between the extremes which our experience has offered. It is enough that a given characteristic should be generally present in our experience, for it to become an indispensable element of the ideal. There is nothing in itself beautiful or necessary in the shape of the human ear, or in the presence of nails on the fingers and toes; but the ideal of man, which the preposterous conceit of our judgment makes us set up as divine and eternal, requires these precise details; without them the human form would be repulsively ugly.

It often happens that the accidents of experience make us in this way introduce into the ideal, elements which, if they could be excluded without disgusting us, would make possible satisfactions greater than those we can now enjoy. Thus the taste formed by one school of art may condemn the greater beauties created by another.

In morals we have the same phenomenon. A barbarous ideal of life requires tasks and dangers incompatible with happiness; a rude and oppressed conscience is incapable of regarding as good a state which excludes its own acrid satisfactions. So, too, a fanatical imagination cannot regard G.o.d as just unless he is represented as infinitely cruel. The purpose of education is, of course, to free us from these prejudices, and to develope our ideals in the direction of the greatest possible good. Evidently the ideal has been formed by the habit of perception; it is, in a rough way, that average form which we expect and most readily apperceive. The propriety and necessity of it is entirely relative to our experience and faculty of apperception. The shock of surprise, the incongruity with the formed percept, is the essence and measure of ugliness.

_The average modified in the direction of pleasure._

- 30. Nevertheless we do not form aesthetic ideals any more than other general types, entirely without bias. We have already observed that a percept seldom gives an impartial compound of the objects of which it is the generic image. This partiality is due to a variety of circ.u.mstances. One is the unequal accuracy of our observation. If some interest directs our attention to a particular quality of objects, that quality will be prominent in our percept; it may even be the only content clearly given in our general idea; and any object, however similar in other respects to those of the given cla.s.s, will at once be distinguished as belonging to a different species if it lacks that characteristic on which our attention is particularly fixed. Our percepts are thus habitually bia.s.sed in the direction of practical interest, if practical interest does not indeed entirely govern their formation. In the same manner, our aesthetic ideals are bia.s.sed in the direction of aesthetic interest. Not all parts of an object are equally congruous with our perceptive faculty; not all elements are noted with the same pleasure. Those, therefore, which are agreeable are chiefly dwelt upon by the lover of beauty, and his percept will give an average of things with a great emphasis laid on that part of them which is beautiful. The ideal will thus deviate from the average in the direction of the observer's pleasure.

For this reason the world is so much more beautiful to a poet or an artist than to an ordinary man. Each object, as his aesthetic sense is developed, is perhaps less beautiful than to the uncritical eye; his taste becomes difficult, and only the very best gives him unalloyed satisfaction. But while each work of nature and art is thus apparently blighted by his greater demands and keener susceptibility, the world itself, and the various natures it contains, are to him unspeakably beautiful. The more blemishes he can see in men, the more excellence he sees in man, and the more bitterly he laments the fate of each particular soul, the more reverence and love he has for the soul in its ideal essence. Criticism and idealization involve each other. The habit of looking for beauty in everything makes us notice the shortcomings of things; our sense, hungry for complete satisfaction, misses the perfection it demands.

But this demand for perfection becomes at the same time the nucleus of our observation; from every side a quick affinity draws what is beautiful together and stores it in the mind, giving body there to the blind yearnings of our nature. Many imperfect things crystallize into a single perfection. The mind is thus peopled by general ideas in which beauty is the chief quality; and these ideas are at the same time the types of things. The type is still a natural resultant of particular impressions; but the formation of it has been guided by a deep subjective bias in favour of what has delighted the eye.

This theory can be easily tested by asking whether, in the case where the ideal differs from the average form of objects, this variation is not due to the intrinsic pleasantness or impressiveness of the quality exaggerated. For instance, in the human form, the ideal differs immensely from the average. In many respects the extreme or something near it is the most beautiful. Xenophon describes the women of Armenia as kalai kai megalai, and we should still speak of one as fair and tall and of another as fair but little. Size is therefore, even where least requisite, a thing in which the ideal exceeds the average. And the reason -- apart from a.s.sociations of strength -- is that unusual size makes things conspicuous. The first prerequisite of effect is impression, and size helps that; therefore in the aesthetic ideal the average will be modified by being enlarged, because that is a change in the direction of our pleasure, and size will be an element of beauty.[8]

Similarly the eyes, in themselves beautiful, will be enlarged also; and generally whatever makes by its sensuous quality, by its abstract form, or by its expression, a particular appeal to our attention and contribution to our delight, will count for more in the ideal type than its frequency would warrant. The generic image has been constructed under the influence of a selective attention, bent upon aesthetic worth.

To praise any object for approaching the ideal of its kind is therefore only a roundabout way of specifying its intrinsic merit and expressing its direct effect on our sensibility. If in referring to the ideal we were not thus a.n.a.lyzing the real, the ideal would be an irrelevant and unmeaning thing. We know what the ideal is because we observe what pleases us in the reality. If we allow the general notion to tyrannize at all over the particular impression and to blind us to new and uncla.s.sified beauties which the latter may contain, we are simply subst.i.tuting words for feelings, and making a verbal cla.s.sification pa.s.s for an aesthetic judgment. Then the sense of beauty is gone to seed. Ideals have their uses, but their authority is wholly representative. They stand for specific satisfactions, or else they stand for nothing at all.

In fact, the whole machinery of our intelligence, our general ideas and laws, fixed and external objects, principles, persons, and G.o.ds, are so many symbolic, algebraic expressions. They stand for experience; experience which we are incapable of retaining and surveying in its mult.i.tudinous immediacy. We should flounder hopelessly, like the animals, did we not keep ourselves afloat and direct our course by these intellectual devices. Theory helps us to bear our ignorance of fact.

The same thing happens, in a way, in other fields. Our armies are devices necessitated by our weakness; our property an enc.u.mbrance required by our need. If our situation were not precarious, these great engines of death and life would not be invented. And our intelligence is such another weapon against fate.

We need not lament the fact, since, after all, to build these various structures is, up to a certain point, the natural function of human nature. The trouble is not that the products are always subjective, but that they are sometimes unfit and torment the spirit which they exercise. The pathetic part of our situation appears only when we so attach ourselves to those necessary but imperfect fictions, as to reject the facts from which they spring and of which they seek to be prophetic. We are then guilty of that subst.i.tution of means for ends, which is called idolatry in religion, absurdity in logic, and folly in morals. In aesthetics the thing has no name, but is nevertheless very common; for it is found whenever we speak of what ought to please, rather than of what actually pleases.

_Are all things beautiful?_

- 31. These principles lead to an intelligible answer to a question which is not uninteresting in itself and crucial in a system of aesthetics. Are all things beautiful? Are all types equally beautiful when we abstract from our practical prejudices? If the reader has given his a.s.sent to the foregoing propositions, he will easily see that, in one sense, we must declare that no object is essentially ugly.

If impressions are painful, they are objectified with difficulty; the perception of a thing is therefore, under normal circ.u.mstances, when the senses are not fatigued, rather agreeable than disagreeable. And when the frequent perception of a cla.s.s of objects has given rise to an apperceptive norm, and we have an ideal of the species, the recognition and exemplification of that norm will give pleasure, in proportion to the degree of interest and accuracy with which we have made our observations. The naturalist accordingly sees beauties to which the academic artist is blind, and each new environment must open to us, if we allow it to educate our perception, a new wealth of beautiful forms.

But we are not for this reason obliged to a.s.sert that all gradations of beauty and dignity are a matter of personal and accidental bias.

The mystics who declare that to G.o.d there is no distinction in the value of things, and that only our human prejudice makes us prefer a rose to an oyster, or a lion to a monkey, have, of course, a reason for what they say. If we could strip ourselves of our human nature, we should undoubtedly find ourselves incapable of making these distinctions, as well as of thinking, perceiving, or willing in any way which is now possible to us. But how things would appear to us if we were not human is, to a man, a question of no importance.