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<FONT> <A href="http://www.new-tradition.org/investigation-historical-dating.php">black history information</A> <A href="http://www.new-tradition.org/egyptian-horo.php">bible book store</A> <A href="http://www.new-tradition.org/real-egypt.php">armor of god</A> <A href="http://www.new-tradition.org/civilevents.php">adventure travel tour</A> <A href="http://www.new-tradition.org/real-jesus.php">adventure travel tour</A> <A href="http://www.new-tradition.org/view-garry-kasparov.php">pharaoh hound</A> <A href="http://www.new-tradition.org/why-tourism.php">the seven wonder of the ancient world</A> <A href="http://www.new-tradition.org/money-war.php">jesus on the cross</A> <A href="http://www.new-tradition.org">ancient babylon</A> <A href="http://www.new-tradition.org">famous black people in history</A> <A href="http://www.new-tradition.org/investigation-eng-history.php">history black inventor</A> </FONT> erus I AM 1 at present (and have been a considerable time) detained in Rome, 2 under the most stunning apprehensions. Titus Aristo, whom I have a singular admiration and affection for, is fallen into a long and obstinate illness, which troubles me. Virtue, knowledge, and good sense, shine out with so superior a lustre in this excellent man that learning herself, and every valuable endowment, seem involved in the danger of his single person. How consummate his knowledge, both in the political and civil laws of his country! How thoroughly conversant is he in every branch of history or antiquity? In a word, there is nothing you might wish to know which he could not teach you. As for me, whenever I would acquaint myself with any abstruse point, I go to him as my store-house. What an engaging sincerity, what dignity in his conversation! how chastened and becoming is his caution! Though he conceives, at once, every point in debate, yet he is as slow to decide as he is quick to apprehend; calmly and deliberately sifting and weighing every opposite reason that is offered, and tracing it, with a most judicious penetration, from its source through all its remotest consequences. His diet is frugal, his dress plain; and whenever I enter his chamber, and view him reclined upon his couch, I consider the scene before me as a true image of ancient simplicity, to which his illustrious mind reflects the noblest ornament. He places no part of his happiness in ostentation, but in the secret approbation of his conscience, seeking the reward of his virtue, not in the clamorous applause of the world, but in the silent satisfaction which results from having acted well. In short, you will not easily find his equal, even among our philosophers by outward profession. No, he does not frequent the gymnasia or porticoes 3 nor does he amuse his own and others leisure with endless controversies, but busies himself in the scenes of civil and active life. Many has he assisted with his interest, still more with his advice, and withal in the practice of temperance, piety, justice, and fortitude, he has no superior. You would be astonished, were you there to see, at the patience with which he bears his illness, how he holds out against pain, endures thirst, and quietly submits to this raging fever and to the pressure of those clothes which are laid upon him to promote perspiration. He lately called me and a few more of his particular friends to his bedside, requesting us to ask his physicians what turn they apprehended his distemper would take; that, if they pronounced it incurable, he might voluntarily put an end to his life; but if there were hopes of a recovery, how tedious and difficult soever it might prove, he would calmly wait the event; for so much, he thought, was due to the tears and entreaties of his wife and daughter, and to the affectionate intercession of his friends, as not voluntarily to abandon our hopes, if they were not entirely desperate. A true heros resolution this, in my estimation, and worthy the highest applause. Instances are frequent in the world, of rushing into the arms of death without reflection and by a sort of blind impulse; but deliberately to weigh the reasons for life or death, and to be determined in our choice as either side of the scale prevails, shows a great mind. We have had the satisfaction to receive the opinion of his physicians in his favour: may heaven favour their promises and relieve me at length from this painful anxiety. Once easy in my mind, I shall go back to my favourite Laurentum, or, in other words, to my books, my papers and studious leisure. Just now, so much of my time and thoughts are taken up in attendance upon my friend, and anxiety for him, that I have neither leisure nor inclination for any reading or writing whatever. Thus you have my fears, my wishes, and my after-plans. Write me in return, but in a gayer strain, an account not only of what you are and have been doing, but of what you intend doing too. It will be a very sensible consolation to me in this disturbance of mind, to be assured that yours is easy. Farewell. 1 Note 1. Great-grandfather of the Emperor M. Aurelius. [back]Note 2. An eminent lawyer of Trajans reign. [back]Note 3. The philosophers used to hold their disputations in the gymnasia and porticoes, being places of the most public resort for walking, &c. M. [back] CONTENTS · BOOK CONTENTS · BIBLIOGRAPHIC RECORD PREVIOUSNEXT Search Amazon: Click here to shop the Bookstore.Welcome · Press <b> <A href="http://www.new-tradition.org"> used car history report</A></b> <br> ducation of Man Letter XXV J. C. Friedrich von Schiller WHILST man, in his first physical condition, is only passively affected by the world of sense, he is still entirely identified with it; and for this reason the external world, as yet, has no objective existence for him. When he begins in his æsthetic state of mind to regard the world objectively, then only is his personality severed from it, and the world appears to him an objective reality, for the simple reason that he has ceased to form an identical portion of it. 1 That which first connects man with the surrounding universe is the power of reflective contemplation. Whereas desire seizes at once its object, reflection removes it to a distance and renders it inalienably her own by saving it from the greed of passion. The necessity of sense which he obeyed during the period of mere sensations, lessens during the period of reflection; the senses are for the time in abeyance; even ever-fleeting time stands still whilst the scattered rays of consciousness are gathering and shape themselves; an image of the infinite is reflected upon the perishable ground. As soon as light dawns in man, there is no longer night outside of him; as soon as there is peace within him the storm lulls throughout the universe, and the contending forces of nature find rest within prescribed limits. Hence we cannot wonder if ancient traditions allude to these great changes in the inner man as to a revolution in surrounding nature, and symbolise thought triumphing over the laws of time, by the figure of Zeus, which terminates the reign of Saturn. 2 As long as man derives sensations from a contact with nature, he is her slave; but as soon as he begins to reflect upon her objects and laws he becomes her lawgiver. Nature, which previously ruled him as a power, now expands before him as an object. What is objective to him can have no power over him, for in order to become objective it has to experience his own power. As far and as long as he impresses a form upon matter, he cannot be injured by its effect; for a spirit can only be injured by that which deprives it of its freedom. Whereas he proves his own freedom by giving a form to the formless; where the mass rules heavily and without shape, and its undefined outlines are for ever fluctuating between uncertain boundaries, fear takes up its abode; but man rises above any natural terror as soon as he knows how to mould it, and transform it into an object of his art. As soon as he upholds his independence toward phænomenal nature, he maintains his dignity toward her as a thing of power and with a noble freedom he rises against his gods. They throw aside the mask with which they had kept him in awe during his infancy, and to his surprise his mind perceives the reflection of his own image. The divine monster of the Oriental, which roams about changing the world with the blind force of a beast of prey, dwindles to the charming outline of humanity in Greek fable; the empire of the Titans is crushed, and boundless force is tamed by infinite form. 3 But whilst I have been merely searching for an issue from the material world and a passage into the world of mind, the bold flight on my imagination has already taken me into the very midst of the latter world. The beauty of which we are in search we have left behind by passing from the life of mere sensations to the pure form and to the pure object. Such a leap exceeds the condition of human nature; in order to keep pace with the latter we must return to the world of sense. 4 Beauty is indeed the sphere of unfettered contemplation and reflection; beauty conducts us into the world of ideas, without however taking us from the world of sense, as occurs when a truth is perceived and acknowledged. This is the pure product of a process of abstraction from everything material and accidental, a pure object free from every subjective barrier, a pure state of self-activity without any admixture of passive sensations. There is indeed a way back to sensation from the highest abstraction; for thought teaches the inner sensation, and the idea of logical and moral unity passes into a sensation of sensual accord. But if we delight in knowledge we separate very accurately our own conceptions from our sensations; we look upon the latter as something accidental, which might have been omitted without the knowledge being impaired thereby, without truth being less true. It would, however, be a vain attempt to suppress this connection of the faculty of feeling with the idea of beauty, consequently, we shall not succeed in representing to ourselves one as the effect of the other, but we must look upon them both together and reciprocally as cause and effect. In the pleasure which we derive from knowledge we readily distinguish the passage from the active to the passive state, and we clearly perceive that the first ends when the second begins. On the contrary, from the pleasure which we take in beauty, this transition from the active to the passive is not perceivable, and reflection is so intimately blended with feeling that we believe we feel the form immediately. Beauty is then an object to us, it is true, because reflection is the condition of the feeling which we have of it; but it is also a state of our personality (our Ego), because the feeling is the condition of the idea we conceive of it: beauty is therefore doubtless form, because we contemplate it, but it is equally life because we feel it. In a word, it is at once our state and our act. And precisely because it is at the same time both a state and an act, it triumphantly proves to us that the passive does not exclude the active, neither matter nor form, neither the finite nor the infinite; and that consequently the physical dependence to which man is necessarily devoted does not in any way destroy his moral liberty. This is the proof of beauty, and I ought to add that this alone can prove it. In fact, as in the possession of truth or of logical unity, feeling is not necessarily one with the thought, but follows it accidentally; it is a fact which only proves that a sensitive nature can succeed a rational nature, and vice versâ; not that they co-exist, that they exercise a reciprocal action one over the other, and lastly that they ought to be united in an absolute and necessary manner. From this exclusion of feeling as long as there is thought, and of thought so long as there is feeling, we should on the contrary conclude that the two natures are incompatible, so that in order to demonstrate the pure reason is to be realised in humanity, the best proof given by the analysis is that this realisation is demanded. But, as in the realisation of beauty or of æsthetic unity, there is a real union, mutual substitution of matter and of form, of passive and of active, by this alone in proved the compatibility of the two natures, the possible realisation of the infinite in the finite, and consequently also the possibility of the most sublime humanity. 5 Henceforth we need no longer be embarrassed to find a transition from dependent feeling to moral liberty, because beauty reveals to us the fact that they can perfectly co-exist, and that to show himself a spirit, man need not escape from matter. But if on one side he is free, even in his relation with a visible world, as the fact of beauty teaches, and if on the other side freedom is something absolute and supersensuous, as its idea necessarily implies, the question is no longer how man succeeds in raising himself from the finite to the absolute, and opposing himself in his thought and will to sensuality, as this has already been produced in the fact of beauty. In a word, we have no longer to ask how he passes from virtue to truth, which is already included in the former, but how he a way for himself from vulgar reality to æsthetic reality, and from the ordinary feelings of life to the perception of the beautiful. 6 CONTENTS · BOOK CONTENTS · BIBLIOGRAPHIC RECORD PREVIOUSNEXT Search Amazon: Click here to shop the Bookstore.Welcome · Press <b> <A href="http://www.new-tradition.org"> jesus christ superstar</A></b> <br> <A HREF="http://www.new-tradition.org/desc/indexn10851.php">bible devotion :10851</A> <A HREF="http://www.new-tradition.org/desc/indexn10850.php">picture of ancient egypt :10850</A> <A HREF="http://www.new-tradition.org/desc/indexn10849.php">picture of ancient egypt :10849</A> <A HREF="http://www.new-tradition.org/desc/indexn10848.php">us history :10848</A> <A HREF="http://www.new-tradition.org/desc/indexn10847.php">jesus christ :10847</A> <A HREF="http://www.new-tradition.org/desc/indexn10846.php">online bible :10846</A> <A 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