The Introduction to Hegel's Philosophy of Fine Arts: Translated from the German with Notes and Prefatory Essay — Georg Hegel — John Shaqi
The Introduction to Hegel's Philosophy of Fine Arts: Translated from the German with Notes and Prefatory Essay
Georg Hegel · en
But if, on the one side, we assign this high position to art, we must
no less bear in mind, on the other hand, that art is not, either in
content or in form, the supreme and absolute mode of bringing the
mind's genuine interests into consciousness. The form of art is enough
to limit it to a restricted content. Only a certain circle and grade of
truth is capable of being represented in the medium of art. Such truth
must have in its own nature the capacity to go forth into sensuous form
and be adequate to itself therein, if it is to be a genuinely artistic
content, as is the case with the gods of Greece. There is, however, a
deeper form of truth, in which it is no longer so closely akin and so
friendly to sense as to be adequately embraced and expressed by that
medium. Of such a kind is the Christian conception of truth; and more
especially the spirit of our modern world, or, to come closer, of our
religion and our intellectual culture, reveals itself as beyond the
stage at which art is the highest mode assumed by man's consciousness
of the absolute. The peculiar mode to which artistic production and
works of art belong no longer satisfies our supreme need. We are
above the level at which works of art can be venerated as divine,
and actually worshipped; the impression which they make is of a more
considerate kind, and the feelings which they stir within us require
a higher test and a further confirmation. Thought and reflection have
taken their flight above fine art. Those who delight in grumbling and
censure may set down this phenomenon for a corruption, and ascribe it
to the predominance of passion and selfish interests, which scare away
at once the seriousness and the cheerfulness of art. Or we may accuse
the troubles of the present time and the complicated condition of civil
and political life as hindering the feelings, entangled in minute
preoccupations, from freeing themselves, and rising to the higher
aims of art, the intelligence itself being subordinate to petty needs
and interests, in sciences which only subserve such purposes and are
seduced into making this barren region their home.