The philosophy of art by F.W.J. Schelling, Douglas W. Stott, David Simpson

By F.W.J. Schelling, Douglas W. Stott, David Simpson

The philosophy of artwork an oration at the relation among the plastic arts and nature. This publication, "The philosophy of art", via F.W. Joseph von Schelling, A. Johnson, is a replication of a ebook initially released prior to 1845. it's been restored via humans, web page through web page, so you might take pleasure in it in a sort as with regards to the unique as attainable

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This principle of identity or the absolute point of identity of philosophy is also the absolute in and for itself, one absolute reality, one essence. This one absolute, the one absolute idea of the identity of the real and the ideal, stands behind Schelling's philosophy during this period. In the System of 1804, however, and also in the Philosophy of Art, Schelling begins referring to this absolute as God. His introduction of the term may be explained perhaps by the increasing attention he gives the ontological implications of his metaphysical assertions.

Human spirit operates consciously and freely in what we call the productions of the spirit (for example, in the activity of philosophy). One of these products of the spirit is art; yet art presents us with that peculiar set of circumstances mentioned earlier in the discussion of the System of Transcendental Idealism. The conscious spirit in freedom does not operate alone within the artist. Otherwise, artistic talent could be taught just as that which we call the rudiments or mechanics of art. We all agree that talent cannot be taught.

The Idealists seized on just this point. Apparently, the principle of subjectivity itself—of self-consciousness—was inextricably bound to whatever constituted knowledge or cognition, and must of necessity accompany all cognition. That primal act of self-consciousness was investigated from various angles of vision to see in what way the configuration present there was responsible both for what we perceive and for the way we perceive it. The configuration under consideration was, literally, that of consciousness of self: of the knower constituting the same entity as the known, or: of the knower knowing that he as knower constitutes the same entity as the known.

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