User:Goethean/On the Aesthetic Education of Man

On the Aesthetic Education of Man is a treatise by Friedrich Schiller in letter form, dealing with Immanuel Kant's aesthetics and the history of the French Revolution.

First, Schiller wanted to explore the central theme of aesthetics or beauty and to refute Kant's statement, in a book entitled "Kallias or on beauty", that Beauty and taste are subjective. Kant's dualism of the intelligible and empirical world, reason and sensibility corresponds to Schiller's juxtaposition of the terms necessity and freedom, sensibility and reason, imagination and cognition, and arbitrariness and law, as well as nature and culture. "On the Aesthetic Education of Man" contain's Schiller's most detailed reflections on moral philosophy, philosophical anthropology and the philosophy of history. He protests against the coercive dictates of reason of the Enlightenment as well as against the arbitrariness of nature. This shows his concern with the political developments in the French Revolution. He is disappointed by their result and turns in the letters to aesthetic education as opposed to the arbitrariness of an aristocratic state as against the domination of a people, the political failed to meet the demands required by Enlightenment rationality. In "On the Aesthetic Education of Man," he tries to explain why the French Revolution failed and did not produce the promised utopia.

Genesis and editorial history
The letters on the Aesthetic Education of Man go back to the letters to the Augustenburger prince that Schiller wrote from February to December of 1793. After the loss of these letters in the fire at Christiansborg Castle in Copenhagen on 26 February 1794, Schiller made a Neuabfassung, but exists with major changes compared to the original version of the only copy of a copy. Letters One through Nine appeared in January 1795 the first issue of the journal The Horen. Letters 10-16 were published in the second issue. Schiller published the last letters (17-27) in June 1795. Schiller was planning a deluxe edition for Prince August Burger, but it never appeared. In 1801, the treatise Concerning the Aesthetic Education of Man in a Series of Letters was published in book form in the third part of the collection of Smaller prosaic writings.

First to Fifth Letters
Schiller defines the lived discrepancy between nature and reason is: On the one hand there is the nature of most people with the need for satisfying their instincts - on the other is, as an achievement of civilization, reason less dominant people who own nature and the other people submit. Nature and reason each form a "state of emergency" when they are not related to each other.

First Letter: Basic sets Schiller is the subject of letters, namely its "investigations into the beauty and art" in dealing with "Kantian principles". In the Second Letter Schiller states that man can attain only by the beauty of freedom.

Thirth Letter: A moral culture can not be imposed and the dictatorship of reason is not a way out, for it robs man of his nature. Fourth Letter: Moral monotony and moral confusion can only through the totality of the character can be prevented. The aesthetic education is here, because it also works sensual and sensible. That is to change society, you have to start with the individual, in order to arrive at a transition between a repressive "state of emergency" and a permanent moral state of freedom. The aim is to refine the character, so that the person is ready to act morally, and not as a "barbarian" whose principles destroy his feelings, or like a "Wild" whose feelings dominate his principles.

Fifth Letter: He complains both the unnaturalness of the "civilized classes", the selfish possessions and defend their rights, as "lower and more numerous classes" the very nature of that act only according to their raw lawless instincts.

Sixth through Tenth Letters
Schiller deals with the social and cultural conditions of his time and embarks on the search for an objective concept of beauty in order to clarify the way in which beauty may be a necessary condition for freedom.

Sixth Letter: The unity of the "sense" with the "spirit" of the ancient Greeks has evolved through the progress of science and the state order at the expense of the single individual, which only can develop some of its assets. The separation of individual sciences, of church and state, of laws and customs at the societal level alienate people by their division of labor and specialization; the division into estates alienate him from the scale in his harmony, the unity between body and mind. Man is "to imprint of his occupation, his science." The theorist has a "cold heart" because he dissects the whole and thus the emotional impact is robbed while the businessman a "narrow heart" has, because he does not look beyond its horizons and the whole can not see. Progress may not be at the expense of the individual.

Seventh Letter: The individual disadvantages of social developments but can not simply dissolve, but mean development and are "a job for more than a century."

Eighth Letter: Reason as an achievement of the Enlightenment has freed itself from the fallacies of the senses, philosophy as epistemology of the Enlightenment but rejects the way of nature. "Sapere aude" (lat .; "Have courage to use your own understanding!"; Lit .: "! Dare to know,") is the way that has to be gone. The working people missing but the "energy of Muth's" because it is too tired by the struggle with the emergency, while state and priesthood their power not to give up. An explanation of the mind must then be assessed on how they shape the character. She goes in reverse of the character from, "because the way to the head through the heart must be opened."

Ninth Letter: An improvement in the political situation can only come from the "ennobling of character". Schiller raises the question of how this can develop under a barbaric constitution. "This tool is the fine art" because it is like science immune to "the arbitrary power of the people". The human being can limit the terms of exercise, but not their content and objectives determine "truth and beauty". The artist must not become a victim of his time, but must be followed by the idealism of his heart and prove "steadfast courage"; he is "the direction for the better" before. Then "will bring the development of the peaceful rhythm of time", which is necessary for a lived humanism.

Tenth Letter: He opposes representative and dedicated art because it is no longer committed to the truth. In his age man walks on two astray, "here the Rohigkeit" of the lower classes, "there slackening and perversity" of the civilized classes, contrary to its original purpose. The beauty is bringing out the people from this "double aberration", in what way is not answered here. The allegations of Schiller's contemporaries that the refinement of manners, as a result of a developed sense of beauty, liberality has the effect of Schiller refuted by way of examples of ancient peoples and newer nations, where "the beauty only to the sinking heroic virtues establishes its dominion "and develops from the loss of political freedom. Here he presents the concept of beauty in question, because the experiential beauty does not seem to have the desired effects, and concludes that there should be a beauty, is not based on experience, but to "show the necessary condition of humanity" can.

Eleventh through 16th Letters
Schiller developed here, the ideal of beauty as humanitarian ideal. Both basic drives, Affektionalität and rationality must be accepted because they are essential for humans. What is needed is a " playfulness " of as "living form" the aesthetic "game" drove satisfactory "bliss" and moral "perfection" together united (cf.. Noetzel 1992 p.63 f.) The aesthetic play makes man only for human People. The "living form" is the "ideal beauty", the beauty in the wider sense, is not based on experience, and distinguishes the experiential beauty into the "melting beauty", the beauty in the narrower sense, and the "energetic beauty" that the two basic instincts "sensuous impulse" and "formal drive" power confers.

In the Eleventh Letter, Schiller engages his thoughts on the nature of man again and describes it as a system of "person" or spirit, constant and "state" or "personality" changes, matter. The time is the condition by which the persistent matter can form a any state. Achieving all possible states is the "Annex to the deity" in man and the path to it via the "sense" if the person never can be equal to God. The meaning as plant matter, without which man "mere form" is, is a prerequisite for the union of matter and spirit. To stand out from nature, man must give his body mind and give the mind of his sense system "reality" and thus anchored in the body. He must dispose of the interior - "absolute reality" - and the exterior forms - "absolute formality". Twelfth Letter: To accomplish this task, two basic instincts are people applied: (a) The "sensuous" instinct strives for change, but the matter is arrested and the matter in the course of time "content". The filled content time "is feeling". (b) The "formal drive" strives for freedom from the body, picked up by time for harmony and stability in the change, so that the man or the matter can assert itself despite external change and keep identity. This is done by giving the "formal drive" the sensation legality ( "truth" and "right").

13th Letter: The object of the culture is to mediate between the two drives by forming the "feeling assets" and as the "rational faculty" is. This must be done as diverse as possible, so that the person on the one hand receives maximum independence and freedom as well. Neither basic instincts shall prevail, because they are mutually dependent. Predominates an engine, so it makes the other destroyed and man is not complete within the meaning of Schiller. 14th Letter: The balance between the two drives making it possible for people to experience its "determination". Man is "a symbol executed determination". The "play instinct" is the unifying impulse by hand the sensation and the suffering of the "sensuous impulse" and the self-activity and freedom of the "form drive".

15th Letter: The "play instinct" can be described as "living form" as a symbiosis of "sensuous impulse" or "life" and "formal drive" or "shape". These "living form" means "beauty" in "broadest sense". The aesthetic art is the object of the "play instinct". Differentiation is here the "mere game", the concept of experience of the game, from an aesthetic game. "Man only plays when he is a man in the fullest sense of the word, and he is only completely a man when he plays." Humans experience in the state of aesthetic play the "state of highest peace and the highest movement" personal happiness. 16th Letter: Schiller differentiated here the concept of beauty and represents the beauty of the "experience" of the 10th letter the "Ideal Beauty" opposite. The "ideal beauty" can act in two different ways. It can firstly resolve the tension between the "formal drive" and the "sensuous impulse" and "hook" on the other, to get them in their power. The beauty of "experience", however, is divided into the "melting beauty", beauty is in the strict sense, which combines the fundamental instincts, and the "energetic beauty" that stabilizes the force of the two fundamental instincts. The energetic beauty is that, the "civilized classes" before their moral decline, the declining power of the "form of drive" preserve. But both alike must act reciprocally, because if the "melting beauty" prevails, "softness and enervation" threaten, outweighs the "vigorous beauty," threaten "ferocity and hardness".

17th to 23rd Letters
Schiller deployed here his theory of the aesthetic state. But the real man of his time never reached this completely, because it lacks either "harmony" or "energy". The aesthetic state is exactly in between and merges "suffering" and "activity", "feeling" and "thinking". Education of man can be achieved through the "melting beauty" before man reason is guided his actions. Thus, the growing human being experiences the "zero" state, acting in the both sensibility and reason alike. In this way Schiller's political utopia can be initiated (see. Noetzel 1992 p.65 f.).

17th Letter: By "Beauty", in the "tense people" are restored "harmony" and "guyed" in which the "energy". The respective "restricted status" is attributed to an "absolute" aesthetic state in which man is in unity with its nature and as a "complete whole". Freedom can only be experienced in this way. Predominates one of the two fundamental instincts, man is in a forced state, the "compulsion of sensations" or "the compulsion of terms". 18th Letter: "The beauty of the sensual man is led to the mold and to think; by the beauty of the spiritual man is returned to the matter and given the physical world ". So there must be "middle state" one, in which both can be real. The two ground states "suffering" or "feeling" and "activity" or "thinking" to preclude in principle and can only be connected through the "beauty" by united and become a whole. Man is thus a "pure aesthetic unity". 19th Letter: there is an infinite gulf between the state of "feeling" and "thinking". The beauty does not fill this gap, but allows a transition. It gives the "thinking forces' freedom to express themselves according to their own laws, and can liberate man from his restrictions. Although the power of the mind itself can not be limited, but he gets only through suffering the power to act, and thus to matter, the "stuff" attached.

20th Letter: freedom can only take place when both fundamental instincts in humans are fully developed. Man begins life with the "sensuous impulse" before he has developed his "personality." However, the man runs the risk not to get over this state also. First, the person must to a zero point determining a state of "indeterminacy" come, so that it a "medium", the can reach "aesthetic" state in which the "sensuous impulse" is not so dominant that the spirit can not develop.

21st Letter: Man must solve both of the determination of the body and of the spirit in order to reach a state of "indeterminacy", in which the determination is not fixed. This "zero" state makes man in a new way determinable in an "aesthetic determinability". The "empty infinity" of the "zero" state, which may be caused not only by the will, but also by lack becomes a "filled infinity" in "aesthetic" state. Beauty or "aesthetic culture" is not earmarked, does not truths or fulfills obligations, but the people to be dignity, enabling it to achieve personal freedom. This is the greatest good that can man befall. 22nd Letter: In the aesthetic state, it is the people easy to switch from "peace to move" from "Ernst for games", of "resilience to the resistance", of "abstract thought" to "intuition", since he in state "zero" neither from a still taken from the other. This is an ideal state, since humans can never emerge from the dependence of its forces, but man can learn a possible approach. This should be done by the action of real art. On the effect of man should be able to check whether it is genuine, and puts him through their "pleasure" in an aesthetic state. But man also must be able to feel it. But the art of the "fabric" of the people must first appeal, so that it is ready to engage in it, and then to act on the "form".

23rd Letter: Aesthetic Education is a prerequisite in order to "make the sensual man sane". The character of man is so far "finished", that reason and thus the freedom developed by itself. Once this is done, so be harmony and the common good of the "noble soul" a need instead of "duty" and expressed its "dignity".

24th to 27th Letters
The development perspective of the aesthetic state lies in the abolition of inner Nature of man and creates the practical living conditions for the application of moral principles. Schiller developed the idea of the aesthetic state, in which the "nice handling" and be lived "beautiful tone" as a communicative condition and in which the moral state rises, because the individual is motivated to act morally, and general welfare internal to his become need (cf.. Noetzel 1992 p.66 f.).

24th Letter: Schiller identifies three successive stages of human development: (a) the "physical state", in which it is delivered to the power of nature, (b) the "aesthetic state" in which it is free from the power of nature, and (c) the "moral state", in which it controls nature. Man has his "animal state" escape on his way to "happiness", but also the first appearance of reason is not sufficient, because a weak distinctive reason can easily be fooled by the sensuous, which as no other reason for the action "their advantage" knows. This "sensual self-love" has to be overcome in the course of growing up of people, because no moral action for the common good can come of it. He attacks religion, which annuls the reason and thus assessed in human divinity and "ideal destination" rejects, because God is a "saint", not only a "powerful being." God worship has on a man-increasing reverence is based instead on a man degrading fear.

25th Letter: Only in the aesthetic state, man by nature rises and differs from it. The "reflection" is the first means to do so. There is less "light" in the people. His naive ideas of God lost by recognizing regularities. Him is to make now possible even. Schiller returns to the concept of beauty back, because the jump from the physical to the aesthetic state is not in human nature. "Beauty is [...] the work of the free viewing." The viewing is done through the sense organs, but is also the entrance to the "world of ideas". Conversely, the mental performance, recognizing the "truth" that trigger thoughts about the feelings in people. The "truth" is "truth", even if the feelings are not excited, but would be the perception of "beauty" is not possible because the condition for the recognition of beauty is a sensation. Accordingly, the beauty is the same "state and an act" and the beauty can be two natures "reason" and "meaning" reconcile. Since the man is in this "beautiful" state in a state of freedom and "something absolute and Paranormal" is the concept of freedom itself, the question no longer arises, how it passes from the aesthetic state to "truth" and moral action so Schiller.

26th Letter: An aesthetic state is hardly possible if the person through physical hardship "any refreshment robbed" or is acquitted by material abundance of "any self-effort", the two drives nullify each other in man. Where the "activity for pleasure" and "the enjoyment activity leads", the beautiful can develop "soul" who "is the condition of mankind." The freedom of the beautiful soul is reflected in the interest in the "slip" (Publication ), who is assigned unattached, as Schiller art and beauty looks. Here unfolds over the "playfulness" that has "pleased with the bill" and "enjoys with the eye". Depending on how strong the intention is to stay with the bill, the "aesthetic art engine" developed sooner or later. By endeavors in the "art of illusion", thus inevitably to rid the appearance of reality and the reality of the bill, "preserved" it "expands" the "limits of truth" and thus the "Realms". The bill is only "aesthetic" when he pretends neither reality nor need for action, but "sincere" and "independent". The "beautiful", "object" itself, however, does not have no "" to be, because only the ruling on must "reality" show no consideration on it. "The beauty of living nature" of man must be able to enjoy without "desire" to it and "the beauty of the imitative art" "admire", "without asking for a purpose." However, this requires already a "higher degree of beautiful culture." Whether this is an individual or group of people succeeded, can be gauged from that then the ideal over the real life is the honor over the ownership, the dream of immortality on the existence. Schiller emphasized at this point that people his age are far from ready.

27th Letter: To bring the people to the point that they no longer prefer "the material, the shape" and the substance in "Abundance" calls to him not to have desire, "it requires a revolution of his whole way of feeling". However, even in nature, the "physical game" observed when the physical drives are breastfed, and here can be the "aesthetic play" already suggests. As part of the nature of man to be just as capable in the "game of free idea episode", but his "imagination" makes use of the mind "in an attempt to free form" of the game "to jump to the aesthetic games". He sees the people of his time already on the right track, because an emotional appeal of marriage and family climate has already occurred. People get married not only for pleasure or reason, but out of love. This principle, to give freedom by freedom, Schiller now developed into a large scale to a "aesthetic state", where the lived "nice deal" and the "ideal of equality fulfilled". The beauty is here given "sociable character", bringing "harmony in society" because it creates harmony in the individual. By living affection serfdom is the "aesthetic state" disappear and all the people of the state to be free citizens with equal rights.

Hermeneutics
Schiller's letters of aesthetic education, as an issue: 1. according to the constitution of thought and feeling in the philosophy of consciousness , 2. after the realization of political freedom in the political theory and sociology , 3. according to the character of the beautiful and the sublime in the aesthetics and 4. according to the constitutive powers and objectives of human development in the educational anthropology.

Sensuality and sensation are for Schiller with passivity, nature is connected to the suffering of violence. Reason means the creative activity and the liberation of nature. However, Schiller fears the forces of nature as unpredictable, chaotic and arbitrary (see. Noetzel 1992, p 87). This can be as a personal interpretation of the French Revolution understood in after the replacement of the rule of the nobility by the people began a new terrorist state. However, the people had the right, the humanistic ideals of the Enlightenment - freedom, equality and fraternity - implement. That this has not succeeded, was for Schiller in the nature of man, which is determined by the two fundamental instincts nature and reason, which oppose in principle.

The task of aesthetic education at Schiller can be reduced in two main features:
 * Art and aesthetic education as an experience of personal fortune that befalls the people in the aesthetic and game
 * Art and aesthetic education than to change society now that is happening on the awareness of the human and the refinement of his character. This political utopia should find expression in the "aesthetic" state, to be lived in the humanistic ideals.
 * Political theory, sociology and educational anthropology

The question of the realization of political freedom and human development can be summarized as follows: 1. The "material impulse" is when young people first dominant. It stands for the "life". Man makes his decisions based on feelings and instincts and is purely for personal benefit. The right of the strongest one, everyone is his own neighbor. The man makes himself a slave to his nature as the substance instinct strives for change. 2. The "formal drive" must not develop until later in life. He is the reason and is an achievement of culture that distinguishes humans from animals. The action of man is determined by laws and divided into duties, be considered without feelings and emotions. This makes man a slave of his mind by the needs ignored the physical world and subjecting the mind. These two fundamental instincts are present in every human being and must be balanced so that man is guided not by pure reason, which led to immoral rule of nobility, nor by its own feelings and instincts, which the French Revolution convicted in the reign of terror of the people. Thus man can live humanistic ideals, all people need to be involved, because man does not live alone, but in a large community. There have been both drives into balance with the individual and therefore his character has to be refined. This should make the Aesthetic Education. It leads to people about his senses, which constitute the interface between body and mind, in an ideal state in which - which is constitutive of the people - both fundamental impulses for themselves exist, but are being exchanged.

In this way, the man is moral action to a personal need, so Schiller. Humans can learn through aesthetic education not only personal happiness, but also to make the state a space of freedom for all, if there are enough other people who have also achieved the "aesthetic" state. Only way to create the human state, Schiller's "aesthetic state", the representatives of the Enlightenment have demanded and in which the humanistic ideals - freedom, equality and fraternity - be lived.

Aesthetics
Schiller distinguishes between the ideal beauty and the real beauty, the beauty of the experience, which face each other. The Real Beautiful divided Schiller turn in "melting" and "energetic" beauty, which have different functions. The "melting" beauty, the beauty in the narrow sense, is to unify the two fundamental instincts of man "sensuality" and "reason", while the "energetic" beauty, the sublime, this should stabilize respectively, both of whom are reciprocal, so that neither one hand "effeminacy" yet on the other hand "hardness" is created, but both are balanced (16th Letter).

The "ideal" beauty is not earmarked, does not truths or fulfilled obligations (21st Letter). It creates a transition (19th Letter), because this beauty can be seen only with the spirit, if it is perceived by the senses simultaneously (25th Letter). "Ideal" Beauty is "sincere" and "independent", it deceives neither reality currently she needs them in order to act can (26th Letter). It cites as "aesthetic culture" people in an "aesthetic" state, an intermediate state between the two extremes of the basic drives (19th Letters), in an ideal state of man, in which he finds his greatest personal freedom since the two fundamental instincts "sensuality" and "reason" are balanced (16 letters). This is the greatest good that can man befall (21st letter), as it is set neither by the nature of his "sensibility" or by the "reason" under duress (17th Letter).

This transition in the ideal state can only be done via the "aesthetic play" (14th Letter), and the enjoyment of genuine art that is neither representing nor representative. On the effect of the real art is the human being can check whether it is genuine and take him by their enjoyment in an aesthetic state. But man must also be able to feel it (22nd Letter).

Consciousness philosophy
The question of the nature of man answered Schiller with the duality of spirit and matter. Schiller sums up the people as a dual entity that feels both thinking. Man is influenced by both its spiritual and sensual dimension, and both must be distinguished from each.

He describes in the Eleventh Letter the nature of man as a system of "person" (sensation, personality, enduring) and state (mind, change, thinking). Person and state are fundamentally different because the existence is finite and only the "deity" is eternal. The condition can not be based on the person otherwise would not have to remain the state and the person to the state, because then would have to change the person. Thus man is not because he thinks or feels, conversely thinks and the man feels not because he is, but man is, because he is, and thinks and feels, because apart from the people is something else: the time when independent condition of all existence and events. The time as a condition of all becoming is for Schiller synonymous with the phrase: "The result is the condition that something is done." Without the dimension of time the Spirit had only one facility in person, but could "not in fact exist", which means that only the perception of the change of state is necessary, which takes place over time. This results in after Schiller two requests to the people: to give the corporeal expression and to give his mind stop and reality in the physical anchorage.

Schiller looks for this connection of body and spirit in the Twelfth Letter two opposed forces created in the people he called basic instincts: the "property instinct" and the "formal drive". The "property instinct" is attached to the body and the body is constantly changing over time. The matter satisfies quasi time by the body perceives, as the state of "time is met sensation". This makes the matter only alive and therefore nonexistent. This calls for the "property instinct" change and that time a "content" has, for sensation and desire for change are the physical characteristics of life. The "formal drive" against it strives for freedom from the body, picked up by time, but also for harmony and stability in the change, so that man can assert its material existence in the temporal change and keep identity (Twelfth Letter). Both drives have to be strong, both so developed a distinct personality and on the other hand much man understands and changes in the act implements (13th Letter).

Thus neither a motive nor the other predominates - the consequences show up for Schiller in the political and social events of the French Revolution - or even of a drive the other picks up when one is too much of both, it needs a medium state, where both drives are balanced. Only in this state it is possible for people to experience freedom, because it is not determined by one of its two basic instincts, but in a state of all possibilities is (20th and 21st Letters). This discussion leads to Schiller moral philosophical considerations, because in this state of freedom, it is the people through appropriate aesthetic education almost automatically to the need to act morally in "noble" manner (23rd Letter).

Educational Anthropology
Before the man begins to think in words and categories, it perceives its environment through the senses of his body. He be "engaged" and he "understood" his environment in the literal sense, and thus makes them his own. The senses are the interface between man and the environment, sensory perception is a prerequisite for communication with the environment. Through sensory perception man gets an idea of the world, discovered relationships and gaining knowledge. However, the need sensory stimulation and exercise in order not to perish. They must be formed (from) so that manufacturing processes are trained in the brain. For a sensual aesthetic education is necessary. Perception is a holistic and active process, meaning and reason are not separate decoupled and form a unity (cf.. Room 2000, p 19 ff.).

man develops only through sense perception language and thus "rational" and only by "reason" it is possible for man "sense" and thus to act "morally". This agrees with Schiller, when he asserts that "there is no other way to make the sensual man reasonable, as that same makes previously aesthetically" (23 letter). Leaving the concept of beauty as a synonym for aesthetics and instead uses the literal meaning of "extrasensory perception" (Greek. Aisthesis), Schiller's theory for this viewpoint is clear.

Political Theory and Sociology
Schiller continues in his idea of the "aesthetic education" not literally, but clearly with the events of the French Revolution apart. He tried to explain the current social circumstances and how and why it has developed in this way. He finds a way out of barbarism of the aristocracy as well as the bourgeoisie, by the character of the people is enhanced by the beauty and man can thus achieve personal freedom and finally, if there is enough of these free people are also the social and political structure can be helped to freedom.

The "aesthetic" people it is almost automatically to the need to act morally, as Schiller in 23 letter. Aesthetic Education has to make the goal of the young people who own aesthetic sense activity as well as their aesthetic and cultural milieu consciously as a condition for sentient, understanding and judgmental adult in nature and society.

Aesthetics
Schiller puts aesthetics equal with beauty, he wrote in a letter to his friend Körner 1792 that beauty is the freedom of publication. The different forms of beauty that Schiller in the 16th letter is different, the "ideal" beauty against the "real" beauty, beauty, beauty is divided into "melting" and "energetic" in the narrow sense and grandeur, appear hypothetical and are difficult to assess.

Schiller regarded as Hegel or Kant the object beauty, the nature of beauty, and the subject aesthetics, the effect of beauty, separately from each other. The modern critique of the concept of beauty is directed against the art with the aesthetic value category "beautiful" or "ugly" is necessary, as these terms have subjective qualities of art but seen to be substantial. For example, in the Aesthetics of Goods faded the "beautiful appearance" as a moral claim and will quickly become a tool manipulable illusions. However, the presence of beauty is not called as a phenomenon in question.