The Philosophy of Fine Art, volume 3 (of 4): Hegel's Aesthetik
Georg Hegel · en
And it is precisely this which constitutes the breach between
signification and determinate being, which creates the absence of
figurative expression in the artistic results of the Egyptian people.
Their ideality or spiritual sense is still so imbruted, that it has
no imperative desire to possess the precision bound up in a true and
vital representation carried through with detailed accuracy, to which
the onlooker has nothing to add, but may simply surrender himself
to the attitude of reception and translation, because everything is
already a gift of the artist. We must have a more lofty feeling of the
individual's self-respect aroused than the Egyptians possessed, before
we cease to be content with the indefinite and superficial features of
art, and make valid in its products a claim to reason, science, motion,
expression, soul, and beauty.
(_b_) We find this artistic self-consciousness, so far as sculpture is
concerned, first wholly alive among the Greeks. By its presence all
the defects of the Egyptian phase of art vanish. Yet in this further
development we do not have to make a wide leap from the imperfections
of a type of sculpture still symbolical to the perfected result of
the classical Ideal. Rather the Ideal has, in its own distinctive
province--I have noticed this more than once--although lifted to a
higher range, to remove the defects whereby in the first instance its
onward path of perfection is obstructed.
(_α_) I will here very briefly refer to _Aeginetan_ and ancient
_Etruscan_ works of art as examples of such beginnings within the
sphere itself of classical art. Both these stages, or rather styles,
already pass beyond that point of view, which is satisfied, as was the
case with Egypt, in repeating forms, we will not say absolutely opposed
to Nature, but at least forms that are lifeless, precisely as they
have been received from others, and is further content to place before
the imagination a figure, from which the same can abstract its own
religious content and recover the same for memory, without, however,
attempting to work it out under a mode, by virtue of which the work is
made apparent as the individual conception and vitality of the artist
himself.