Benedetto Croce: An Introduction to His PhilosophyPiccoli, Raffaello
Philosophy
Benedetto Croce: An Introduction to His Philosophy
Piccoli, Raffaello
Aesthetics; Croce, Benedetto, 1866-1952
It is necessary, however, not to convert these distinctions of the
concept into abstractions: by approximation, and for a practical
purpose, we can speak of a given action as a theoretical or practical
one, an economic or moral one. In fact, in every fragment of reality
we find the universal, and therefore all the forms of the universal.
But on the other hand it is impossible to think any concrete datum,
and to recognize it as an affirmation of the spirit as a whole, unless
we distinguish each of its aspects in the most rigorous fashion. We
shall then have a criticism of art and poetry, from the æsthetic point
of view; or of philosophy, from the logical one; and a moral judgment
which takes into account only the individual moral initiative. The
distinctions of the concept are then used as directing principles of
thought, but not, in the way empirical concepts are used, as criteria
for a classification of objects; nor, again, as characteristics of
epochs of actual historical development, which in the end reduce
themselves to types of material classification.
Croce's theory of the unity and distinctions of the concept coincides
with the old division of concepts into universal, particular, and
singular ones. The true logical definition is reached only by
determining the singularity of a distinction in relation with the other
distinctions (particularity), and with the whole (universality). For
instance, the concept of beauty is intuition (singularity), knowledge
(particularity), and finally spirit or mind (universality). The
symbol corresponding to this peculiar relation is not that of a fine
or succession, but of a circle: there is not a first and a last term
of the series, a beginning and an end, but a perpetual revolution,
in which every distinction in turn may appear as the beginning and
the end of the series. Art or philosophy, knowledge or action, may be
postulated with equal reason as the end of the spirit: the true end,
however, is not any of the particular forms, but only the spirit or
mind or reality as a whole.
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