Abstract
For a correct assessment of Über die ästhetische Erziehung des Menschen in einer Reihe von Briefen, it is necessary to abandon the modern conception of “esthetic.” The idea of beauty as a joy-for-ever, and of art for art’s sake has had a detrimental effect on the proper evaluation of Schiller’s esthetic theories. Esthetic, for Schiller, meant reconciliation, unity. It presented, as we shall see, a synthesis suspending the polarity of the sensate and the intelligent forces in man’s mind.
Der spielende Mensch hält der Freiheit stand; er sichert sie, er verleiht ihr Dauer. Gustav Bally
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Preview
Unable to display preview. Download preview PDF.
References
Walter Grossmann, op. cit., p. 156.
Jonas III, p. 248.
October 20,’ 94. Jonas IV, p. 40.
Letter to Schiller of October 26, 94.
Tomaschek, p. 277.
Werke (HA), XI, 2.
Ibid., XI, 3.
Letter of June 27,’ 95, replying to Schiller’s rejection of a contribution to the Horen.
Werke (HA) XI, 3.
Ibid., 5.
Ibid., 11.
Ibid., 13.
Ibid., 13.
Ibid., 14.
Ibid., 14.
Buchwald, p. 274.
Werke (HA) XI, 15.
Schiller’s Werke (SA) Vol. XII, p. 362.
Op. cit., p. 105. In spite of this influence from Herder, Herder himself was one of the few among Schiller’s friends who did not much enjoy the Esthetic Letters. He dismissed them as “Kantian sins.”
Werke (HA), XI, 16.
Ibid., 17.
Ibid., 21-23.
Ibid., 23.
Ibid., 24.
Ibid., 28. Cf. Schiller’s letter to the Duke of Augustenburg of July 13, 1793: “Every thorough improvement of the state must start with the purifying of the character, this however must be guided by the beautiful and noble.” Jonas III, p. 339.
Ibid., 28.
Ibid., 29.
Arnold Littmann for instance, op. cit., p. 94, who sees Goethe’s influence in Schiller’s attention to “the ideal of esthetic civilization, the beautiful soul, the living form.”
Jonas IV, p. 40.
Werke (HA) XI, 29.
Ibid., 32.
Ibid., 40.
Ibid., 42.
For form urge Schiller uses the term Formtrieb, for material urge sinnlicher Trieb. Stofftrieb, or Sachtrieb.
German: aufheben, a term to play an important role in Hegel’s dialectics. It is practically untranslatable, since it combines the connotations to supersede, preserve and elevate. Cf. Carl J. Friedrich’s Introduction to The philosophy of Hegel, New York, 1953, p. xxix.
Werke (HA) XI, 50.
Ibid., 51.
Ibid., 53.
Schiller refers to the Philosophical Inquiry into the Origin of our Ideas on the Sublime and Beautiful (1756), which treats the subject entirely empirically and physically, causing A. W. Schlegel to remark that under those circumstances beauty could be bought in a drug store. See Arthur Jung, op. cit., p. 237.
In a footnote Schiller mentions in this connection A.R. Mengs, an important painter of the time, who wrote essays on the principles of his own work. (Collected and published in 1786.)
Werke (HA), XI, 57.
The pre-socratic philosophers were already occupied with the problem of polarity. The pythagoraic thinker Philolaos (4th cent. B.C.) says “Harmony is the comprehensive unity of a manifold composite, and concord in discord.”
Werke (HA), XI, 59.
Wiese, op. cit., p. 496.
Letter to Fichte, Aug. 3rd, ′95. Jonas IV, p. 221.
Ibid., IV, p. 274.
Werke, (HA) XI, 73.
Ibid., 74.
Ibid., 75. This is confirmed in a letter to Charlotte von Schimmelmann, November 4th, 1795, in which Schiller points out that “all tracts of the human mind end up in poetry.” “The best philosophy ends in a poetic idea, similarly the best morality, the best politics. The poetic spirit shows to all three the ideal, to approximate to which is the highest perfection.” Jonas IV, p. 315.
Werke (HA) XI, 78.
Ibid., 84.
Wiese, p. 499.
Werke (HA) VII, 101.
Ibid., VII, 102.
Ibid., XI, 89.
Ibid., 89.
Letter to the Duke of Augustenburg, Nov. 11,’ 93, Jonas III, p. 386.
Werke, (HA), XI, 92.
Ibid., XI, 98.
Ibid., XI, 99.
Ibid., XI, 99.
Ibid., XI, 99.
Ibid., XI, 102. Schiller hastens to add the warning that he is obviously only talking about esthetic semblance as distinct from reality, and not about the logical one which does not improve reality. The first is play, the latter deceit.
Ibid., XI, 105.
Ibid., XI, 113.
Ibid., 113.
Jonas III, 305.
Ibid., 460. Dated June 14, 1794.
August 3, 1795. Ibid., IV, 218.
Werke (HA) XIII. 279.
Letter to Körner, October 13, 1789. Jonas II, p. 343.
Ibid., IV, p. 110.
May 5, 1795. Jonas IV, 169.
Review of Carlyle’s “Life of Schiller” in The Christian Examiner, July 1834, XVI, 365-392.
Hajo Holborn, “Der deutsche Idealismus in sozialgeschichtlicher Beleuchtung,” Historische Zeitschrift, 1952, 174, p. 366.
Psychological Types, p. 160.
Immanuel Kant, Sämtliche Werke (Hartenstein ed.) Leipzig, 1867, Band V, II, p. 230.
Ibid., p. 364.
Ibid., p. 331.
Ibid., p. 342.
Werke (HA), XI, 109. This contradicts Ernst Cassirer’s assertion that there is no point of contact between Schiller and modern biological theories of play. Essay on Man. New York, 1944, p. 210.
Ibid., 109.
Ibid., 110.
It lies outside our province to deal, in detail, with the great number of physiological, biological and psychological theories of play. A short summary of the most influential explanations of the phenomenon play, may suffice. Schiller’s surplus theory was shared by Jean Paul and by the German psychologist Beneke (Empirical Psychology as the Basis of Knowledge, 1820). It was Herbert Spencer, however, who made it generally known in his Principles of Psychology (1855), where he stresses the “overflow of energy.” Another theory is based on imitation, presented for instance in Wundt’s Vorlesungen über die Menschen-und Tierseele (Leipzig, 1862). Karl Groos (Die Spiele der Tiere, and Die Spiele des Menschen, Jena, 1899) became famous for his conception of play as preparatory training, and the German school of Lazarus (Ueber die Reize des Spiels, Berlin 1883) etc., produced the theory of play as relaxation. Then there is the purge-theory, by which an Aristotelian principle of tragedy is applied to play by Harvey A. Carr (The Survival Values of Play, Colorado, 1902) and the completion theory of Konrad Lange (Das Wesen der Kunst, Berlin, 2nd ed. 1907). Most of these theories stress only one function of play and H. Zondervan in Het spel by dieren, kinderen en volwassen menschen, Amsterdam, 1928, p. 58, denies that any of them could represent alone the phenomenon of play as such.
J. Huizinga, Homo ludens, proeve eener bepaling van het spel-element der cultuur, Haarlem, 1938, p. 4.
Ibid., p. 4.
Schelling, op cit. I, p. 707.
In a recent dissertation, Jeanne Hersch combines Fichte’s system with Jasper’s Existentialism in her concept of play: “Man plays his entire existence in the relationship between two opposed and inseparable terms: I and non-I.” (L’Etre et la Forme, Genève, 1946, p. 21).
Werke (HA) IX, 83.
Ibid., IX, 238. In modern Existentialism this dualism is heightened in the paradox of life itself. Gustav Bally in Vom Ursprung und von den Grenzen der Freiheit, Basel, 1945, introduces the element of play in this paradox: “In the background of human life is death and abyss. Only on this ground emerges the world, discovered in elucidating play.” (p. 73) The word elucidating (erhellend) is from Jasper’s terminology, who himself wrote in this connection: “Life as appearance of existence is the way from potentiality to absolute reality; for life the complexity, as potentiality, is play.” (Philosophie, Berlin, 1932, Band II, IX, 2).
Ibid., XI, 49.
Ibid., 49.
Ibid., 50.
It seems relevant here to mention Jung who contributed an important study of Schiller as a “thinking introvert,” and who was a life-long student of symbolic polarity. “The symbol is neither abstract nor concrete, neither rational nor irrational, neither real nor unreal. It is always both.” Coll. Works, V, 12, 270.
With Jung the polarity of formative conscious (Sinn) and the collective unconscious (Bild). The etymology of the Greek word leads, of course, to the throwing together of two or more different entities.
Kant, op. cit., V, II, 59.
Werke (HA), XI, 53.
Ibid., 54.
Ibid., 56.
Ibid., 56.
Huizinga, op. cit., 105.
Pindari carmina, Londini, 1821, 44.
See Part I, 3.
Friedrich Schlegel, 1794–1802, Jakob Minor, ed., II, 296.
Ibid., 198. Kierkegaard, in his doctoral dissertation (German translation Über den Begriff der Ironie, by H. H. Schaeder, München 1939), is opposed to Romantic irony and points instead to irony as a “controlled moment” (p. 271) which would have attracted Schiller, for it means the fundamental condition of play-polarity.
Werke (HA), XI, 57.
Ibid., 57.
Ibid., 57.
Werke (HA) XI, p. 17.
Neumann, op. cit., p. 271.
Ibid., p. 272.
Der entfremdete Mensch, Basel, 1953, p. 28.
Werke (HA) XI, 114.
Ibid., XI, 38.
Ibid., XI, 73.
Ibid., XI, 74.
Rep. IV, 433.
Herbert Read, Existentialism, Marxism and Anarchism, London 1949, p. 14.
For an extensive etymological development see Huizinga, op. cit. p. 40-60.
Werke (HA) XI, 114.
Ibid., 114.
Ibid., 114.
Urtheilskraft, p. 207.
Werke (HA) XI, 114.
Ibid., 115.
Werke (HA), XI, 116.
Ibid., 116.
Hugo Grotius, De iure belli ac pacis, Amsterdami, Iohannem Blaeu, 1646, III, 27, 1.
Droz, op. cit., p. 311.
Wieland, Gesammelte Schriften, Berlin, 1931, IX, P. 132.
Gooch, C.P. Studies in German History, London, 1948, p. 169. Cf. also Möser’s appraisal of Goethe’s influence on the Duke who, although originally having the tastes of a country squire in love with hunting and shooting, grew into an enlightened protector of the arts. Bruford, W.H. Germany in the Eighteenth Century, Cambridge, 1952, p. 31.
Werke (HA) XIX, 3.
Rights and permissions
Copyright information
© 1965 Martinus Nijhoff, The Hague, Netherlands
About this chapter
Cite this chapter
Regin, D. (1965). The Esthetic Letters. In: Freedom and Dignity. Springer, Dordrecht. https://doi.org/10.1007/978-94-011-9097-8_10
Download citation
DOI: https://doi.org/10.1007/978-94-011-9097-8_10
Publisher Name: Springer, Dordrecht
Print ISBN: 978-94-011-8395-6
Online ISBN: 978-94-011-9097-8
eBook Packages: Springer Book Archive