Aesthetic as Science of Expression and General Linguistic Part 4

From the theory of the artistic and literary cla.s.ses derive those erroneous modes of judgment and of criticism, thanks to which, instead of asking before a work of art if it be expressive, and what it expresses, whether it speak or stammer, or be silent altogether, it is asked if it be obedient to the _laws_ of the epic poem, or to those of tragedy, to those of historical portraiture, or to those of landscape painting. Artists, however, while making a verbal pretence of agreeing, or yielding a feigned obedience to them, have really always disregarded these _laws of styles_. Every true work of art has violated some established cla.s.s and upset the ideas of the critics, who have thus been obliged to enlarge the number of cla.s.ses, until finally even this enlargement has proved too narrow, owing to the appearance of new works of art, which are naturally followed by new scandals, new upsettings, and-new enlargements.

From the same theory come the prejudices, owing to which at one time (and is it really pa.s.sed?) people used to lament that Italy had no tragedy (until a poet arose who gave to Italy that wreath which was the only thing wanting to her glorious hair), nor France the epic poem (until the _Henriade_, which slaked the thirsty throats of the critics).

Eulogies accorded to the inventors of new styles are connected with these prejudices, so much so, that in the seventeenth century the invention of the _mock-heroic_ poem seemed an important event, and the honour of it was disputed, as though it were the discovery of America.

But the works adorned with this name (the _Secchia rapita_ and the _Scherno degli Dei_) were still-born, because their authors (a slight draw-back) had nothing new or original to say. Mediocrities racked their brains to invent, artificially, new styles. The _piscatorial_ eclogue was added to the _pastoral_, and then, finally, the _military_ eclogue.

The _Aminta_ was bathed and became the _Alceo_. Finally, there have been historians of art and literature, so much fascinated with these ideas of cla.s.ses, that they claimed to write the history, not of single and effective literary and artistic works, but of their cla.s.ses, those empty phantoms. They have claimed to portray, not the evolution of the _artistic spirit_, but the _evolution of cla.s.ses_.

The philosophical condemnation of artistic and literary cla.s.ses is found in the formulation and demonstration of what artistic activity has ever sought and good taste ever recognized. What is to be done if good taste and the real fact, put into formulas, sometimes a.s.sume the air of paradoxes?

[Sidenote] _Empirical sense of the divisions of cla.s.ses._

Now if we talk of tragedies, comedies, dramas, romances, pictures of everyday life, battle-pieces, landscapes, seascapes, poems, versicles, lyrics, and the like, if it be only with a view to be understood, and to draw attention in general and approximatively to certain groups of works, to which, for one reason or another, it is desired to draw attention, in that case, no scientific error has been committed. We employ _vocables and phrases_; we do not establish _laws and definitions_. The mistake arises when the weight of a scientific definition is given to a word, when we ingenuously let ourselves be caught in the meshes of that phraseology. Pray permit me a comparison.

It is necessary to arrange the books in a library in one way or another.

This used generally to be done by means of a rough cla.s.sification by subjects (among which the categories of miscellaneous and eccentric were not wanting); they are now generally arranged by sizes or by publishers.

Who can deny the necessity and the utility of these groupings? But what should we say if some one began seriously to seek out the literary laws of miscellanies and of eccentricities from the Aldine or Bodonian collection, from size A or size B, that is to say, from these altogether arbitrary groupings whose sole object has been their practical use?

Well, whoever should undertake an enterprise such as this, would be doing neither more nor less than those who seek out the aesthetic laws of literary and artistic cla.s.ses.

V

a.n.a.lOGOUS ERRORS IN HISTORIC AND LOGIC

The better to confirm these criticisms, it will be opportune to cast a rapid glance over a.n.a.logous and opposite errors, born of ignorance as to the true nature of art, and of its relation to history and to science.

These errors have injured alike the theory of history and of science, of Historic (or Historiology) and of Logic.

[Sidenote] _Critique of the philosophy of history._

Historical intellectualism has been the cause of the many researches which have been made, especially during the last two centuries, researches which continue to-day, for _a philosophy of history_, for an _ideal history_, for a _sociology_, for a _historical psychology_, or however may be otherwise ent.i.tled or described a science whose object is to extract from history, universal laws and concepts. Of what kind must be these laws, these universals? Historical laws and historical concepts? In that case, an elementary criticism of knowledge suffices to make clear the absurdity of the attempt. When such expressions as a _historical law_, a _historical concept_ are not simply metaphors colloquially employed, they are true contradictions in terms: the adjective is as unsuitable to the substantive as in the expressions _qualitative quant.i.ty_ or _pluralistic monism_. History means concretion and individuality, law and concept mean abstraction and universality.

If, on the other hand, the attempt to draw from history historical laws and concepts be abandoned, and it be merely desired to draw from it laws and concepts, the attempt is certainly not frivolous; but the science thus obtained will be, not a philosophy of history, but rather, according to the case, either philosophy in its various specifications of Ethic, Logic, etc., or empirical science in its infinite divisions and subdivisions. Thus are sought out either those philosophical concepts which are, as has already been observed, at the bottom of every historical construction and separate perception from intuition, historical intuition from pure intuition, history from art; or already formed historical intuitions are collected and reduced to types and cla.s.ses, which is exactly the method of the natural sciences. Great thinkers have sometimes donned the unsuitable cloak of the philosophy of history, and notwithstanding the covering, they have conquered philosophical truths of the greatest magnitude. The cloak has been dropped, the truth has remained. Modern sociologists are rather to be blamed, not so much for the illusion in which they are involved when they talk of an impossible science of sociology, as for the infecundity which almost always accompanies their illusion. It is but a small evil that Aesthetic should be termed sociological Aesthetic, or Logic, social Logic. The grave evil is that their Aesthetic is an old-fashioned expression of sensualism, their Logic verbal and incoherent. The philosophical movement, to which we have referred, has borne two good fruits in relation to history. First of all has been felt the desire to construct a theory of historiography, that is, to understand the nature and the limits of history, a theory which, in conformity with the a.n.a.lyses made above, cannot obtain satisfaction, save in a general science of intuition, in an Aesthetic, from which Historic would be separated under a special head by means of the intervention of the universals. Furthermore, concrete truths relating to historical events have often been expressed beneath the false and presumptuous cloak of a philosophy of history; canons and empirical advice have been formulated by no means superfluous to students and critics. It does not seem possible to deny this utility to the most recent of philosophies of history, to so-called historical materialism, which has thrown a very vivid light upon many sides of social life, formerly neglected or ill understood.

[Sidenote] _Aesthetic invasions into Logic._

The principle of authority, of the _ipse dixit_, is an invasion of historicity into the domains of science and philosophy which has raged in the schools. This subst.i.tutes for introspection and philosophical a.n.a.lyses, this or that evidence, doc.u.ment, or authoritative statement, with which history certainly cannot dispense. But Logic, the science of thought and of intellectual knowledge, has suffered the most grave and destructive disturbances and errors of all, through the imperfect understanding of the aesthetic fact. How, indeed, could it be otherwise, if logical activity come after and contain in itself aesthetic activity?

An inexact Aesthetic must of necessity drag after it an inexact Logic.

Whoever opens logical treatises, from the _Organum_ of Aristotle to the moderns, must admit that they all contain a haphazard mixture of verbal facts and facts of thought, of grammatical forms and of conceptual forms, of Aesthetic and of Logic. Not that attempts have been wanting to escape from verbal expression and to seize thought in its effective nature. Aristotelian logic itself did not become mere syllogistic and verbalism, without some stumbling and oscillation. The especially logical problem was often touched upon in the Middle Ages, by the nominalists, realists, and conceptualists, in their disputes. With Galileo and with Bacon, the natural sciences gave an honourable place to induction. Vico combated formalist and mathematical logic in favour of inventive methods. Kant called attention to _a priori_ syntheses. The absolute idealists despised the Aristotelian logic. The followers of Herbart, bound to Aristotle, on the other hand, set in relief those judgments which they called narrative, which are of a character altogether different from other logical judgments. Finally, the linguists insisted upon the irrationality of the word, in relation to the concept. But a conscious, sure, and radical movement of reform can find no base or starting-point, save in the science of Aesthetic.

[Sidenote] _Logic in its essence._

In a Logic suitably reformed on this basis, it will be fitting to proclaim before all things this truth, and to draw from it all its consequences: the logical fact, _the only logical fact_, is _the concept_, the universal, the spirit that forms, and in so far as it forms, the universal. And if be understood by induction, as has sometimes been understood, the formation of universals, and by deduction the verbal development of these, then it is clear that true Logic can be nothing but inductive Logic. But since by the word "deduction" has been more frequently understood the special processes of mathematics, and by the word "induction" those of the natural sciences, it will be advisable to avoid the one and the other denomination, and to say that true Logic is the Logic of the concept. The Logic of the concept, adopting a method which is at once induction and deduction, will adopt neither the one nor the other exclusively, that is, will adopt the (speculative) method, which is intrinsic to it.

The concept, the universal, is in itself, abstractly considered, _inexpressible_. No word is proper to it. So true is this, that the logical concept remains always the same, notwithstanding the variation of verbal forms. In respect to the concept, expression is a simple _sign_ or _indication_. There must be an expression, it cannot fail; but what it is to be, this or that, is determined by the historical and psychological conditions of the individual who is speaking. The quality of the expression is not deducible from the nature of the concept. There does not exist a true (logical) sense of words. He who forms a concept bestows on each occasion their true meaning on the words.

[Sidenote] _Distinction between logical and non-logical judgements._

This being established, the only truly logical (that is, aesthetico-logical) propositions, the only rigorously logical judgments, can be nothing but those whose proper and exclusive content is the determination of a concept. These propositions or judgments are the _definitions_. Science itself is nothing but a complex of definitions, unified in a supreme definition; a system of concepts, or chief concept.

It is therefore necessary to exclude from Logic all those propositions which do not affirm universals. Narrative judgments, not less than those termed non-enunciative by Aristotle, such as the expression of desires, are not properly logical judgments. They are either purely aesthetic propositions or historical propositions. "Peter is pa.s.sing; it is raining to-day; I am sleepy; I want to read": these and an infinity of propositions of the same kind, are nothing but either a mere enclosing, in words the impression of the fact that Peter is pa.s.sing, of the falling rain, of my organism inclining to sleep, and of my will directed to reading, or they are existential affirmation concerning those facts.

They are expressions of the real or of the unreal, of historical or of pure imagination; they are certainly not definitions of universals.

[Sidenote] _Syllogistic._

This exclusion cannot meet with great difficulties. It is already almost an accomplished fact, and the only thing required is to render it explicit, decisive, and coherent. But what is to be done with all that part of human experience which is called _syllogistic_, consisting of judgments and reasonings which are based on concepts. What is syllogistic? Is it to be looked down upon from above with contempt, as something useless, as has so often been done in the reaction of the humanists against scholasticism, in absolute idealism, in the enthusiastic admiration of our times for the methods of observation and experiment of the natural sciences? Syllogistic, reasoning _in forma_, is not a discovery of truth; it is the art of exposing, debating, disputing with oneself and others. Proceeding from concepts already formed, from facts already observed and making appeal to the persistence of the true or of thought (such is the meaning of the principle of ident.i.ty and contradiction), it infers consequences from these data, that is, it represents what has already been discovered. Therefore, if it be an _idem per idem_ from the point of view of invention, it is most efficacious as a teaching and an exposition. To reduce affirmations to the syllogistic scheme is a way of controlling one's own thought and of criticizing that of others. It is easy to laugh at syllogisers, but, if syllogistic has been born and retains its place, it must have good roots of its own. Satire applied to it can concern only its abuses, such as the attempt to prove syllogistically questions of fact, observation, and intuition, or the neglect of profound meditation and unprejudiced investigation of problems, for syllogistic formality. And if so-called _mathematical Logic_ can sometimes aid us in our attempt to remember with ease, to manipulate the results of our own thought, let us welcome this form of the syllogism also, long prophesied by Leibnitz and essayed by many, even in our days.

But precisely because syllogistic is the art of exposing and of debating, its theory cannot hold the first place in a philosophical Logic, usurping that belonging to the doctrine of the concept, which is the central and dominating doctrine, to which is reduced everything logical in syllogistic, without leaving a residuum (relations of concepts, subordination, co-ordination, identification, and so on). Nor must it ever be forgotten that the concept, the (logical) judgment, and the syllogism do not occupy the same position. The first alone is the logical fact, the second and third are the forms in which the first manifests itself. These, in so far as they are forms, cannot be examined save aesthetically (grammatically); in so far as they possess logical content, only by neglecting the forms themselves and pa.s.sing to the doctrine of the concept.

[Sidenote] _False Logic and true Aesthetic._

This shows the truth of the ordinary remark to the effect that he who reasons ill, also speaks and writes ill, that exact logical a.n.a.lysis is the basis of good expression. This truth is a tautology, for to reason well is in fact to express oneself well, because the expression is the intuitive possession of one's own logical thought. The principle of contradiction, itself, is at bottom nothing but the aesthetic principle of coherence. It will be said that starting from erroneous concepts it is possible to write and to speak exceedingly well, as it is also possible to reason well; that some who are dull at research may yet be most limpid writers. That is precisely because to write well depends upon having a clear intuition of one's own thought, even if it be erroneous; that is to say, not of its scientific, but of its aesthetic truth, since it is this truth itself. A philosopher like Schopenhauer can imagine that art is a representation of the Platonic ideas. This doctrine is absolutely false scientifically, yet he may develop this false knowledge in excellent prose, aesthetically most true. But we have already replied to these objections, when we observed that at that precise point where a speaker or a writer enunciates an ill-thought concept, he is at the same time speaking ill and writing ill. He may, however, afterwards recover himself in the many other parts of his thought, which consist of true propositions, not connected with the preceding errors, and lucid expressions may with him follow upon turbid expressions.

[Sidenote] _Logic reformed._

All enquiries as to the forms of judgments and of syllogisms, on their conversion and on their various relations, which still enc.u.mber treatises on Logic, are therefore destined to become less, to be transformed, to be reduced to something else.

The doctrine of the concept and of the organism of the concepts, of definition, of system, of philosophy, and of the various sciences, and the like, will fill the place of these and will const.i.tute the only true and proper Logic.

Those who first had some suspicion of the intimate connexion between Aesthetic and Logic and conceived Aesthetic as a _Logic of sensible knowledge_, were strangely addicted to applying logical categories to the new knowledge, talking of _aesthetic concepts, aesthetic judgments, aesthetic syllogisms_, and so on. We are less superst.i.tious as regards the solidity of the traditional Logic of the schools, and better informed as to the nature of Aesthetic. We do not recommend the application of Logic to Aesthetic, but the liberation of Logic from aesthetic forms. These have given rise to non-existent forms or categories of Logic, due to the following of altogether arbitrary and crude distinctions.

Logic thus reformed will always be _formal_ Logic; it will study the true form or activity of thought, the concept, excluding single and particular concepts. The old Logic is ill called formal; it were better to call it _verbal_ or _formalistic_. Formal Logic will drive out formalistic Logic. To attain this object, it will not be necessary to have recourse, as some have done, to a real or material Logic, which is not a science of thought, but thought itself in the act; not only a Logic, but the complex of Philosophy, in which Logic also is included.

The science of thought (Logic) is that of the concept, as that of fancy (Aesthetic) is the science of expression. The well-being of both sciences lies in exactly following in every particular the distinction between the two domains.

VI

THEORETIC AND PRACTICAL ACTIVITY

The intuitive and intellective forms exhaust, as we have said, all the theoretic form of the spirit. But it is not possible to know them thoroughly, nor to criticize another series of erroneous aesthetic theories, without first establishing clearly their relations with another form of the spirit, which is the _practical_ form.

[Sidenote] _The will._

This form or practical activity is the _will_. We do not employ this word here in the sense of any philosophical system, in which the will is the foundation of the universe, the principle of things and the true reality. Nor do we employ it in the ample sense of other systems, which understand by will the energy of the spirit, the spirit or activity in general, making of every act of the human spirit an act of will. Neither such metaphysical nor such metaphorical meaning is ours. For us, the will is, as generally accepted, that activity of the spirit, which differs from the mere theoretical contemplation of things, and is productive, not of knowledge, but of actions. Action is really action, in so far as it is voluntary. It is not necessary to remark that in the will to do, is included, in the scientific sense, also what is vulgarly called not-doing: the will to resist, to reject, the prometheutic will, is also action.

[Sidenote] _The will as an ulterior stage in respect to knowledge._

Man understands things with the theoretical form, with the practical form he changes them; with the one he appropriates the universe, with the other he creates it. But the first form is the basis of the second; and the relation of _double degree_, which we have already found existing between aesthetic and logical activity, is repeated between these two on a larger scale. Knowledge independent of the will is thinkable; will independent of knowledge is unthinkable. Blind will is not will; true will has eyes.

How can we will, without having before us historical intuitions (perceptions) of objects, and knowledge of (logical) relations, which enlighten us as to the nature of those objects? How can we really will, if we do not know the world which surrounds us, and the manner of changing things by acting upon them?

[Sidenote] _Objections and elucidations._

It has been objected that men of action, practical men in the eminent sense, are the least disposed to contemplate and to theorize: their energy is not delayed in contemplation, it rushes at once into will. And conversely, that contemplative men, philosophers, are often very mediocre in practical matters, weak willed, and therefore neglected and thrust aside in the tumult of life. It is easy to see that these distinctions are merely empirical and quant.i.tative. Certainly, the practical man has no need of a philosophical system in order to act, but in the spheres where he does act, he starts from intuitions and concepts which are most clear to him. Otherwise he could not will the most ordinary actions. It would not be possible to will to feed oneself, for instance, without knowledge of the food, and of the link of cause and effect between certain movements and certain organic sensations. Rising gradually to the more complex forms of action, for example to the political, how could we will anything politically good or bad, without knowing the real conditions of society, and consequently the means and expedients to be adopted? When the practical man feels himself in the dark about one or more of these points, or when he is seized with doubt, action either does not begin or stops. It is then that the theoretical moment, which in the rapid succession of human actions is hardly noticed and rapidly forgotten, becomes important and occupies consciousness for a longer time. And if this moment be prolonged, then the practical man may become Hamlet, divided between desire for action and his small amount of theoretical clarity as regards the situation and the means to be employed. And if he develop a taste for contemplation and discovery, and leave willing and acting, to a more or less great extent, to others, there is formed in him the calm disposition of the artist, of the man of science, or of the philosopher, who are sometimes unpractical or altogether blameworthy. These observations are all obvious. Their exact.i.tude cannot be denied. Let us, however, repeat that they are founded on quant.i.tative distinctions and do not disprove, but confirm the fact that an action, however slight it be, cannot really be an action, that is, an action that is willed, unless it be preceded by cognoscitive activity.

[Sidenote] _Critique of practical judgments or judgments of value._