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I have remarked in the beginning of the foregoing letter that there is a twofold condition of determinableness and a twofold condition of determination. And now I can clear up this proposition.
I have remarked in the beginning of the foregoing letter that there is a twofold condition of determinableness and a twofold condition of determination. And now I can clear up this proposition.
That which, in the previous state of determinableness, was only an empty potency becomes now an active force, and receives contents; but, at the same time, as an active force it receives a limit, after having been, as a simple power, unlimited. Reality exists now, but the infinite has disappeared.
The former is only a want of determination it is without limits, because it is without reality; but the latter, the aesthetic determinableness, has no limits, because it unites all reality. The mind is determined, inasmuch as it is only limited; but it is also determined because it limits itself of its own absolute capacity.
I have remarked in the beginning of the foregoing letter that there is a twofold condition of determinableness and a twofold condition of determination. And now I can clear up this proposition.
The former is only a want of determination it is without limits, because it is without reality; but the latter, the aesthetic determinableness, has no limits, because it unites all reality. The mind is determined, inasmuch as it is only limited; but it is also determined because it limits itself of its own absolute capacity.
It is situated in the former position when it feels, in the second when it thinks. Accordingly the aesthetic constitution is in relation to determinableness what thought is in relation to determination. The latter is a negative from internal and infinite completeness, the former a limitation from internal infinite power.
Just in the same manner the aesthetic determinableness comes in contact with the mere want of determination in a single point, by both excluding every distinct determined existence, by thus being in all other points nothing and all, and hence by being infinitely different.
It is situated in the former position when it feels, in the second when it thinks. Accordingly the aesthetic constitution is in relation to determinableness what thought is in relation to determination. The latter is a negative from internal and infinite completeness, the former a limitation from internal infinite power.
Just in the same manner, the aesthetic determinableness comes in contact with the mere want of determination in a single point, by both excluding every distinct determined existence, by thus being in all other points nothing and all, and hence by being infinitely different.
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