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Updated: May 9, 2025
And as for my other claim the claim that this is a Spanish philosophy, perhaps the Spanish philosophy, that if it was an Italian who discovered the normative and universal value of the economic grade, it is a Spaniard who announces that this grade is merely the beginning of the religious grade, and that the essence of our religion, of our Spanish Catholicism, consists precisely in its being neither a science, nor an art, nor an ethic, but an economy of things eternal that is to say, of things divine: as for this claim that all this is Spanish, I must leave the task of substantiating it to another and an historical work.
And because this unique longing is the longing of each and every normal man those who are abnormal by reason of their barbarism or their hyperculture may be left out of the reckoning it is universal and normative. Religion, therefore, is a transcendental economy, or, if you like, metaphysic.
If the desires which an individual entertains are such as would be repudiated by the community, because injurious to the community, they cannot be preferred, in the presence of the community, to the god of the community; and thus permissible petitions begin to be differentiated from those which are impermissible a normative principle of prayer emerges, and the idea of God begins to take more definite form, or to emerge somewhat from the mist which at first enveloped it.
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 illustration.
There are normative principles of prayer as well as the normative principles of thought; and both operate 'long before they come to the surface of human thought and are articulately expounded. It is in thinking that the normative principles of thought emerge. But it is by no means the case that they come to the surface of every man's thought.
But in expounding his central doctrine, that beauty cannot depend upon a mental concept, he is not quite consistent; for he recognizes 'adaptation' as a form of beauty, and adaptation is a concept of the mind. Even a generic or a normative concept was for him fatal to the idea of pure beauty.
At one extreme, we have the field of normative science, work in which is of necessity that of the individual mind alone. This embraces pure mathematics and the methods of science in their widest range. The common interests of science require that these methods shall be worked out and formulated for the guidance of investigators generally, and this work is necessarily that of the individual brain.
And the discovery of the normative value of the economic grade, which seeks the hedonic, was not unnaturally the work of an Italian, a disciple of Machiavelli, who speculated so fearlessly with regard to virtù, practical efficiency, which is not exactly the same as moral virtue. But at bottom this economic grade is but the rudimentary state of the religious grade.
Philosophy is reduced to logics, esthetics, and ethics, accordingly as it studies science, art, or morality. Another category remains excluded namely, that of the pleasing and the unpleasing, or the agreeable and the disagreeable: in other words, the hedonic. The hedonic cannot, according to them, pretend to universal validity, it cannot be normative.
It is worth while to dwell somewhat on this point, because the traditional view of the relation of the aesthetic of Kant, Schiller, Schelling, and Hegel is otherwise. Kant's starting-point was the discovery of the normative, "over-individual" nature of Beauty, which we have just found to be the secret of the contradictions of empirical aesthetics.
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