The Principles of Aesthetics Part 1

The Principles Of Aesthetics.

by Dewitt H. Parker.

PREFACE

This book has grown out of lectures to students at the University of Michigan and embodies my effort to express to them the nature and meaning of art. In writing it, I have sought to maintain scientific accuracy, yet at the same time to preserve freedom of style and something of the inspiration of the subject. While intended primarily for students, the book will appeal generally, I hope, to people who are interested in the intelligent appreciation of art.

My obligations are extensive,--most directly to those whom I have cited in foot-notes to the text, but also to others whose influence is too indirect or pervasive to make citation profitable, or too obvious to make it necessary. For the broader philosophy of art, my debt is heaviest, I believe, to the artists and philosophers during the period from Herder to Hegel, who gave to the study its greatest development, and, among contemporaries, to Croce and Lipps. In addition, I have drawn freely upon the more special investigations of recent times, but with the caution desirable in view of the very tentative character of some of the results. To Mrs. Robert M. Wenley I wish to express my thanks for her very careful and helpful reading of the page proof.

The appended bibliography is, of course, not intended to be in any sense adequate, but is offered merely as a guide to further reading; a complete bibliography would itself demand almost a volume.

THE PRINCIPLES OF AESTHETICS

CHAPTER I

INTRODUCTION: PURPOSE AND METHOD

Although some feeling for beauty is perhaps universal among men, the same cannot be said of the understanding of beauty. The average man, who may exercise considerable taste in personal adornment, in the decoration of the home, or in the choice of poetry and painting, is at a loss when called upon to tell what art is or to explain why he calls one thing "beautiful" and another "ugly." Even the artist and the connoisseur, skilled to produce or accurate in judgment, are often wanting in clear and consistent ideas about their own works or appreciations. Here, as elsewhere, we meet the contrast between feeling and doing, on the one hand, and knowing, on the other. Just as practical men are frequently unable to describe or justify their most successful methods or undertakings, just as many people who astonish us with their fineness and freedom in the art of living are strangely wanting in clear thoughts about themselves and the life which they lead so admirably, so in the world of beauty, the men who do and appreciate are not always the ones who understand.

Very often, moreover, the artist and the art lover justify their inability to understand beauty on the ground that beauty is too subtle a thing for thought. How, they say, can one hope to distill into clear and stable ideas such a vaporous and fleeting matter as Aesthetic feeling? Such men are not only unable to think about beauty, but skeptical as to the possibility of doing so,--contented mystics, deeply feeling, but dumb.

However, there have always been artists and connoisseurs who have striven to reflect upon their appreciations and acts, unhappy until they have understood and justified what they were doing; and one meets with numerous art-loving people whose intellectual curiosity is rather quickened than put to sleep by just that element of elusiveness in beauty upon which the mystics dwell. Long acquaintance with any cla.s.s of objects leads naturally to the formation of some definition or general idea of them, and the repeated performance of the same type of act impels to the search for a principle that can be communicated to other people in justification of what one is doing and in defense of the value which one attaches to it. Thoughtful people cannot long avoid trying to formulate the relation of their interest in beauty, which absorbs so much energy and devotion, to other human interests, to fix its place in the scheme of life. It would be surprising, therefore, if there had been no Sh.e.l.leys or Sidneys to define the relation between poetry and science, or Tolstoys to speculate on the nature of all art; and we should wonder if we did not everywhere hear intelligent people discussing the relation of utility and goodness to beauty, or asking what makes a poem or a picture great.

Now the science of aesthetics is an attempt to do in a systematic way what thoughtful art lovers have thus always been doing haphazardly.

It is an effort to obtain a clear general idea of beautiful objects, our judgments upon them, and the motives underlying the acts which create them,--to raise the aesthetic life, otherwise a matter of instinct and feeling, to the level of intelligence, of understanding.

To understand art means to find an idea or definition which applies to it and to no other activity, and at the same time to determine its relation to other elements of human nature; and our understanding will be complete if our idea includes all the distinguishing characteristics of art, not simply enumerated, but exhibited in their achieved relations.

How shall we proceed in seeking such an idea of art? We must follow a twofold method: first, the ordinary scientific method of observation, a.n.a.lysis, and experiment; and second, another and very different method, which people of the present day often profess to avoid, but which is equally necessary, as I shall try to show, and actually employed by those who reject it. In following the first method we treat beautiful things as objects given to us for study, much as plants and animals are given to the biologist. Just as the biologist watches the behavior of his specimens, a.n.a.lyzes them into their various parts and functions, and controls his studies through carefully devised experiments, arriving at last at a clear notion of what a plant or an animal is--at a definition of life; so the student of aesthetics observes works of art and other well-recognized beautiful things, a.n.a.lyzes their elements and the forms of connection of these, arranges experiments to facilitate and guard his observations from error and, as a result, reaches the general idea for which he is looking,--the idea of beauty.

A vast material presents itself for study of this kind: the artistic attempts of children and primitive men; the well-developed art of civilized nations, past and present, as creative process and as completed work; and finally, the everyday aesthetic appreciations of nature and human life, both by ourselves and by the people whom we seek out for study. Each kind of material has its special value. The first has the advantage of the perspicuity which comes from simplicity, similar for our purposes to the value of the rudimentary forms of life for the biologist. But this advantage of early art may be overestimated; for the nature of beauty is better revealed in its maturer manifestations, even as the purposes of an individual are more fully, if not more clearly, embodied in maturity than in youth or childhood.

Yet a purely objective method will not suffice to give us an adequate idea of beauty. For beautiful things are created by men, not pa.s.sively discovered, and are made, like other things which men make, in order to realize a purpose. Just as a saw is a good saw only when it fulfills the purpose of cutting wood, so works of art are beautiful only because they embody a certain purpose. The beautiful things which we study by the objective method are selected by us from among countless other objects and called beautiful because they have a value for us, without a feeling for which we should not know them to be beautiful at all.

They are not, like sun and moon, independent of mind and will and capable of being understood in complete isolation from man. No world of beauty exists apart from a purpose that finds realization there.

We are, to be sure, not always aware of the existence of this purpose when we enjoy a picture or a poem or a bit of landscape; yet it is present none the less. The child is equally unaware of the purpose of the food which pleases him, yet the purpose is the ground of his pleasure; and we can understand his hunger only through a knowledge of it.

The dependence of beauty upon a relation to purpose is clear from the fact that in our feelings and judgments about art we not only change and disagree, but correct ourselves and each other. The history of taste, both in the individual and the race, is not a mere process, but a progress, an evolution. "We were wrong in calling that poem beautiful," we say; "you are mistaken in thinking that picture a good one"; "the eighteenth century held a false view of the nature of poetry"; "the English Pre-Raphaelites confused the functions of poetry and painting"; "to-day we understand what the truly pictorial is better than Giotto did"; and so on. Now nothing can be of worth to us, one thing cannot be better than another, nor can we be mistaken as to its value except with reference to some purpose which it fulfills or does not fulfill. There is no growth or evolution apart from a purpose in terms of which we can read the direction of change as forward rather than backward.

This purpose cannot be understood by the observation and a.n.a.lysis, no matter how careful, of beautiful _things_; for it exists in the mind primarily and only through mind becomes embodied in things; and it cannot be understood by a mere inductive study of aesthetic experiences--the mind plus the object--just as they come; because, as we have just stated, they are changeful and subject to correction, therefore uncertain and often misleading. The aesthetic impulse may falter and go astray like any other impulse; a description of it in this condition would lead to a very false conception. No, we must employ a different method of investigation--the Socratic method of self-scrutiny, the conscious attempt to become clear and consistent about our own purposes, the probing and straightening of our aesthetic consciences. Instead of accepting our immediate feelings and judgments, we should become critical towards them and ask ourselves, What do we really seek in art and in life which, when found, we call beautiful?

Of course, in order to answer this question we cannot rely on an examination of our own preferences in isolation from those of our fellow-men. Here, as everywhere, our purposes are an outgrowth of the inherited past and are developed in imitation of, or in rivalry with, those of other men. The problem is one of interpreting the meaning of art in the system of culture of which our own minds are a part.

Nevertheless, the personal problem remains. Aesthetic value is emphatically personal; it must be felt as one's own. If I accept the standards of my race and age, I do so because I find them to be an expression of my own aesthetic will. In the end, my own will to beauty must be cleared up; its darkly functioning goals must be brought to light.

Now, unless we have thought much about the matter or are gifted with unusual native taste, we shall find that our aesthetic intentions are confused, contradictory, and entangled with other purposes. To become aware of this is the first step towards enlightenment. We must try to distinguish what we want of art from what we want of other things, such as science or morality; for something unique we must desire from anything of permanent value in our life. In the next place we should come to see that we cannot want incompatible things; that, for example, we cannot want art to hold the mirror up to life and, at the same time, to represent life as conforming to our private prejudices; or want a picture to have expressive and harmonious colors and look exactly like a real landscape; or long for a poetry that would be music or a sculpture that would be pictorial. Finally, we must make sure that our interpretation of the aesthetic purpose is representative of the actual fullness and manysidedness of it; we should observe, for example, that sensuous pleasure is not all that we seek from art; that truth of some kind we seek besides; and yet that in some sort of union we want both.

This clearing up can be accomplished only in closest touch with the actual experience of beauty; it must be performed upon our working preferences and judgments. It must be an interpretation of the actual history of art. There is no a priori method of establishing aesthetic standards. Just as no one can discover his life purpose apart from the process of living, or the purpose of another except through sympathy; so no one can know the meaning of art except through creating and enjoying and entering into the aesthetic life of other artists and art lovers.

This so-called normative--perhaps better, critical--moment in aesthetics introduces an inevitable personal element into every discussion of the subject. Even as every artist seeks to convince his public that what he offers is beautiful, so every philosopher of art undertakes to persuade of the validity of his own preferences. I would not make any secret of this with regard to the following pages of this book. Yet this intrusion of personality need not be harmful, but may, on the contrary, be valuable. It cannot be harmful if the writer proceeds undogmatically, making constant appeals to the judgment of his readers and claiming no authority for his statements except in so far as they find favor there. Influence rather than authority is what he should seek. In presenting his views, as he must, he should strive to stimulate the reader to make a clear and consistent formulation of his own preferences rather than to impose upon him standards ready made. And the good of the personal element comes from the power which one strong preference or conviction has of calling forth another, and compelling it to the discovery and defense of its grounds.

In so far as aesthetics is studied by the objective method it is a branch of psychology. Aesthetic facts are mental facts. A work of art, no matter how material it may at first seem to be, exists only as perceived and enjoyed. The marble statue is beautiful only when it enters into and becomes alive in the experience of the beholder. Keys and strings and vibrations of the air are but stimuli for the auditory experience which is the real nocturne or etude. Ether vibrations and the retina upon which they impinge are nothing more than instruments for the production of the colors which, together with the interpretation of them in terms of ideas and feelings, const.i.tute the real picture which we appreciate and judge. The physical stimuli and the physiological reactions evoked by them are important for our purpose only so far as they help us to understand the inner experiences with which they are correlated. A large part of our work, therefore, will consist in the psychological a.n.a.lysis of the experience of art and the motives underlying its production. We shall have to distinguish the elements of mind that enter into it, show their interrelations, and differentiate the total experience from other types of experience.

Since, moreover, art is a social phenomenon, we shall have to draw upon our knowledge of social psychology to illumine our a.n.a.lysis of the individual's experience. Art is a historical, even a technical, development; hence the personal enjoyment of beauty itself is conditioned by factors that spring from the traditions of groups of artists and art lovers. No one can understand his pleasure in beauty apart from the pleasure of others.

In so far, on the other hand, as aesthetics is an attempt to define the purpose of art and so to formulate the standards presupposed in judgments of taste, it is closely related to criticism. The relation is essentially that between theory and the application of theory. It is the office of the critic to deepen and diffuse the appreciation of particular works of art. For this purpose he must possess standards; but he need not be, and in fact often is not, aware of them. A fine taste may serve his ends. Not infrequently, however, the critic endeavors to make clear to himself and his readers the principles he is employing. Now, on its normative side, aesthetics is ideally the complete rationale of criticism, the systematic achievement, for its own sake, of what the thoughtful critic attempts with less exactness and for the direct purpose of appreciation. It is beyond the province of aesthetics to criticize any particular work of art, except by way of ill.u.s.tration. The importance of ill.u.s.tration for the sake of explaining and proving general principles is, however, fundamental; for, as we have seen, a valuable aesthetic theory is impossible unless developed out of the primary aesthetic life of enjoyment and estimation, a life of contact with individual beautiful things. No amount of psychological skill in a.n.a.lysis or philosophical apt.i.tude for definition can compensate for want of a real love of beauty,--of the possession of something of the artistic temperament. People who do not love art, yet study it from the outside, may contribute to our knowledge of it through isolated bits of a.n.a.lysis, but their interpretations of its more fundamental nature are always superficial. Hence, just as the wise critic will not neglect aesthetics, so the philosopher of art should be something of a critic. Yet the division of labor is clear enough. The critic devotes himself to the appreciation of some special contemporary or historical field of art--Shakespearean drama, Renaissance sculpture, Italian painting, for example; while the philosopher of art looks for general principles, and gives attention to individual works of art and historical movements only for the purpose of discovering and ill.u.s.trating them. And, since the philosopher of art seeks a universal idea of art rather than an understanding of this or that particular work of art, an intimate acquaintance with a few examples, through which this idea can be revealed to the loving eye, is of more importance than a wide but superficial aesthetic culture.

In our discussion thus far, we have been a.s.suming the possibility of aesthetic theory. But what shall we say in answer to the mystic who tells us that beauty is indefinable? First of all, I think, we should remind him that his own thesis can be proved or refuted only through an attempt at a scientific investigation of beauty. Every attempt to master our experience through thought is an adventure; but the futility of adventures can be shown only by courageously entering into them.

And, although the failure of previous efforts may lessen the probabilities of success in a new enterprise, it cannot prove that success is absolutely impossible. Through greater persistence and better methods the new may succeed where the old have failed. Moreover, although we are ready to grant that the pathway to our goal is full of pitfalls, marked by the wreckage of old theories, yet we claim that the skeptic or the mystic can know of their existence only by traveling over the pathway himself; for in the world of the inner life nothing can be known by hearsay. If, then, he would really know that the road to theoretical insight into beauty is impa.s.sable, let him travel with us and see; or, if not with us, alone by himself or with some one wiser than we as guide; let him compare fairly and sympathetically the results of theoretical a.n.a.lysis and construction with the data of his firsthand experience and observe whether the one is or is not adequate to the other.

Again, the cleft between thought and feeling, even subtle and fleeting aesthetic feeling, is not so great as the mystics suppose. For, after all, there is a recognizable ident.i.ty and permanence even in these feelings; we should never call them by a common name or greet them as the same despite their shiftings from moment to moment if this were not true. Although whatever is unique in each individual experience of beauty, its distinctive flavor or nuance, cannot be adequately rendered in thought, but can only be felt; yet whatever each new experience has in common with the old, whatever is universal in all aesthetic experiences, can be formulated. The relations of beauty, too, its place in the whole of life, can be discovered by thought alone; for only by thought can we hold on to the various things whose relations we are seeking to establish; without thought our experience falls asunder into separate bits and never attains to unity. Finally, the mystics forget that the life of thought and the life of feeling have a common root; they are both parts of the one life of the mind and so cannot be foreign to each other.

The motive impelling to any kind of undertaking is usually complex, and that which leads to the development of aesthetic theory is no exception to the general rule. A disinterested love of understanding has certainly played a part. Every region of experience invites to the play of intelligence upon it; the lover of knowledge, as Plato says, loves the whole of his object. Yet even intelligence, insatiable and impartial as it is, has its predilections. The desire to understand a particular type of thing has its roots in an initial love of it. As the born botanist is the man who finds joy in contact with tree and moss and mushroom, so the student of aesthetics is commonly a lover of beauty. And, although the interest which he takes in aesthetic theory is largely just the pleasure in possessing clear ideas, one may question whether he would pursue it with such ardor except for the continual lover's touch with picture and statue and poem which it demands. For the intelligent lover of beauty, aesthetic theory requires no justification; it is as necessary and pleasurable for him to understand art as it is compulsive for him to seek out beautiful things to enjoy. To love without understanding is, to the thoughtful lover, an infidelity to his object. That the interest in aesthetic theory is partly rooted in feeling is shown from the fact that, when developed by artists, it takes the form of a defense of the type of art which they are producing. The aesthetic theory of the German Romanticists is an ill.u.s.tration of this; Hebbel and Wagner are other striking examples. These men could not rest until they had put into communicable and persuasive form the aesthetic values which they felt in creation.

And we, too, who are not artists but only lovers of beauty, find in theory a satisfaction for a similar need with reference to our preferences.[Footnote: Compare Santayana: The Sense of Beauty, p. 11.]

More important to the average man is the help which aesthetic theory may render to appreciation itself. If to the basal interest in beauty be added an interest in understanding beauty, the former is quickened and fortified and the total measure of enjoyment increased. Even the love of beauty, strong as it commonly is, may well find support through connection with an equally powerful and enduring affection. The aesthetic interest is no exception to the general truth that each part of the mind gains in stability and intensity if connected with the others; isolated, it runs the risk of gradual decay in satiety or through the crowding out of other competing interests, which if joined with it, would have kept it alive instead. Moreover, the understanding of art may increase the appreciation of particular works of art. For the a.n.a.lysis and constant attention to the subtler details demanded by theory may bring to notice aspects of a work of art which do not exist for an unthinking appreciation. As a rule, the appreciations of the average man are very inadequate to the total possibilities offered, extending only to the more obvious features. Often enough besides, through a mere lack of understanding of the purpose of art in general and of the more special aims of the particular arts, people expect to find what cannot be given, and hence are prejudiced against what they might otherwise enjoy. The following pages will afford, I hope, abundant ill.u.s.trations of this truth.

Finally, aesthetic theory may have a favorable influence upon the creation of art. Not that the student of aesthetics can prescribe to the artist what he shall or shall not do; for the latter can obey, for better or worse, only the inner imperative of his native genius. Yet, inevitably, the man of genius receives direction and cultivation from the aesthetic sentiment of the time into which he is born and grown; even when he reacts against it, he nevertheless feels its influence; a sound conception of the nature and purpose of art may save him from many mistakes. The French cla.s.sical tradition in sculpture and painting, which is not merely academic, having become a part of public taste, prevented the production of the frightful crudities which pa.s.sed for art in Germany and England during the present and past centuries. By helping to create a freer and more intelligent atmosphere for the artist to be born and educated in, and finer demands upon him when once he has begun to produce and is seeking recognition, the student of aesthetics may indirectly do not a little for him. And surely in our own country, where an educated public taste does not exist and the fiercest prejudices are rampant, there is abundant opportunity for service.

CHAPTER II

DEFINITION OF ART

Since it is our purpose to develop an adequate idea of art, it might seem as if a definition were rather our goal than our starting point; yet we must identify the field of our investigations and mark it off from other regions; and this we can do only by means of a preliminary definition, which the rest of our study may then enrich and complete.

We shall find it fruitful to begin with the definition recently revived by Croce: [Footnote: Benedetto Croce: _Estetica_, translated into English by Douglas Ainslie, under t.i.tle _Aesthetic_, chap. i.] art is expression; and expression we may describe, for our own ends, as the putting forth of purpose, feeling, or thought into a sensuous medium, where they can be experienced again by the one who expresses himself and communicated to others. Thus, in this sense, a lyric poem is an expression--a bit of a poet's intimate experience put into words; epic and dramatic poetry are expressions--visions of a larger life made manifest in the same medium. Pictures and statues are also expressions; for they are embodiments in color and s.p.a.ce-forms of the artists' ideas of visible nature and man. Works of architecture and the other industrial arts are embodiments of purpose and the well-being that comes from purpose fulfilled.

This definition, good so far as it goes, is, however, too inclusive; for plainly, although every work of art is an expression, not every expression is a work of art. Automatic expressions, instinctive overflowings of emotion into motor channels, like the cry of pain or the shout of joy, are not aesthetic. Practical expressions also, all such as are only means or instruments for the realization of ulterior purposes--the command of the officer, the conversation of the market place, a saw--are not aesthetic. Works of art--the _Ninth Symphony_, the _Ode to the West Wind_--are not of this character.

No matter what further purposes artistic expressions may serve, they are produced and valued for themselves; we linger in them; we neither merely execute them mechanically, as we do automatic expressions, nor hasten through them, our minds fixed upon some future end to be gained by them, as is the case with practical expressions. Both for the artist and the appreciator, they are ends in themselves. Compare, for example, a love poem with a declaration of love.[Footnote: Contrast Croce's use of the same ill.u.s.tration: Esthetic, p. 22, English translation.] The poem is esteemed for the rhythmic emotional experience it gives the writer or reader; the declaration, even when enjoyed by the suitor, has its prime value in its consequences, and the quicker it is over and done with and its end attained the better. The one, since it has its purpose within itself, is returned to and repeated; the other, being chiefly a means to an end, would be senseless if repeated, once the end that called it forth is accomplished. The value of the love poem, although written to persuade a lady, cannot be measured in terms of its mere success; for if beautiful, it remains of worth after the lady has yielded, nay, even if it fails to win her. Any sort of practical purpose may be one motive in the creation of a work of art, but its significance is broader than the success or failure of that motive. The Russian novel is still significant, even now, alter the revolution. As beautiful, it is of perennial worth and stands out by itself. But practical expressions are only transient links in the endless chain of means, disappearing as the wheel of effort revolves.

Art is indeed expression, but free or autonomous expression.

The freedom of aesthetic expression is, however, only an intensification of a quality that may belong to any expression. For, in its native character, expression is never merely practical; it brings its own reward in the pleasure of the activity itself. Ordinarily, when a man makes something embodying his need or fancy, or says something that expresses his meaning, he enjoys himself in his doing. There is naturally a generous superfluity in all human behavior. The economizing of it to what is necessary for self-preservation and dominion over the environment is secondary, not primary, imposed under the duress of compet.i.tion and nature. Only when activities are difficult or their fruits hard to get are they disciplined for the sake of their results alone; then only does their performance become an imperative, and nature and society impose upon them the seriousness and constraint of necessity and law. But whenever nature and the social organization supply the needs of man ungrudgingly or grant him a respite from the urgency of business, the spontaneity of his activities returns. The doings of children, of the rich, and of all men on a holiday ill.u.s.trate this. Compare, for example, the speech of trade, where one says the brief and needful thing only, with the talk of excursionists, where verbal expression, having no end beyond itself, develops at length and at leisure; where brevity is no virtue and abundant play takes the place of a narrow seriousness.

But we have not yet so limited the field of expression that it becomes equivalent to the aesthetic; for not even all of free expression is art. The most important divergent type is science. Science also is expression,--an embodiment in words, diagrams, mathematical symbols, chemical formula, or other such media, of thoughts meant to portray the objects of human experience. Scientific expressions have, of course, a practical function; concepts are "plans of action" or servants of plans, the most perfect and delicate that man possesses. Yet scientific knowledge is an end in itself as well as a utility; for the mere construction and possession of concepts and laws is itself a source of joy; the man of science delights in making appropriate formulations of nature's habits quite unconcerned about their possible uses.

In science, therefore, there is much free expression; but beauty not yet. No abstract expression such as Euclid's _Elements_, Newton's _Principia_, or Peano's _Formulaire_, no matter how rigorous and complete, is a work of art. We admire the mathematician's formula for its simplicity and adequacy; we take delight in its clarity and scope, in the ease with which it enables the mind to master a thousand more special truths, but we do not find it beautiful. Equally removed from the sphere of the beautiful are representations or descriptions of mere things, whether inaccurate or haphazard, as we make them in daily life, or accurate and careful as they are elaborated in the empirical sciences. No matter how exact and complete, the botanist's or zoologist's descriptions of plant and animal life are not works of art. They may be satisfactory as knowledge, but they are not beautiful.

There is an important difference between a poet's description of a flower and a botanist's, or between an artistic sketch and a photograph, conferring beauty upon the former, and withholding it from the latter.

The central difference is this. The former are descriptions not of things only, but of the artist's reactions to things, his mood or emotion in their presence. They are expressions of total, concrete experiences, which include the self of the observer as well as the things he observes. Scientific descriptions, on the other hand, render objects only; the feelings of the observer toward them are carefully excluded. Science is intentionally objective,--from the point of view of the artistic temperament, dry and cold. Even the realistic novel and play, while seeking to present a faithful picture of human life and to eliminate all private comment and emotion, cannot dispense with the elementary dramatic feelings of sympathy, suspense, and wonder.

sthetic expression is always integral, embodying a total state of mind, the core of which is some feeling; scientific expression is fragmentary or abstract, limiting itself to thought. Art, no less than science, may contain truthful images of things and abstract ideas, but never these alone; it always includes their life, their feeling tones, or values. Because philosophy admits this element of personality, it is nearer to art than science is. Yet some men of science, like James and Huxley, have made literature out of science because they could not help putting into their writings something of their pa.s.sionate interest in the things they discovered and described.

The, necessity in art for the expression of value is, I think, the princ.i.p.al difference between art and science, rather than, as Croce [Footnote: _Estetica_, quarta edizione, p.27; English translation.

p.36.] supposes, the limitation of art to the expression of the individual and of Science to the expression of the concept. For, on the one hand, science may express the individual; and, on the other hand, art may express the concept. The geographer, for example, describes and makes maps of particular regions of the earth's surface; the astronomer studies the individual sun and moon. Poets like Dante, Lucretius, Shakespeare, and Goethe express the most universal concepts of ethics or metaphysics. But what makes men poets rather than men of science is precisely that they never limit themselves to the mere clear statement of the concept, but always express its human significance as well. A theory of human destiny is expressed in Prospero's lines--

We are such stuff As dreams are made of, and our little life Is rounded with a sleep;