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Updated: May 2, 2025
Thus beauty is constituted by the objectification of pleasure. It is pleasure objectified. All human functions may contribute to the sense of beauty. Our task will now be to pass in review the various elements of our consciousness, and see what each contributes to the beauty of the world.
Finally, the pleasures of sense are distinguished from the perception of beauty, as sensation in general is distinguished from perception; by the objectification of the elements and their appearance as qualities rather of things than of consciousness. The passage from sensation to perception is gradual, and the path may be sometimes retraced: so it is with beauty and the pleasures of sensation.
On the contrary, the man who makes an ideal of success and accomplishment finds that his whole mental nature seems to work toward that result the objectification of the ideal. And so it is with every other ideal. The person who builds up a mental ideal of Jealousy will be very apt to objectify the same, and to unconsciously create condition that will give his Jealousy food upon which to feed.
Schopenhauer has said that music is the objectification of the will not a copy or a picture of it, but the will itself; a doctrine which however illuminating when it is modified in various ways is obviously no explanation of our experience.
According to the definition that seems to me best adapted for psychology, the myth is "the psychological objectification of man in all the phenomena that he can perceive." It is a humanization of nature according to processes peculiar to the imagination. Are these two views irreconcilable? It does not seem so to me, provided we accept the first as only a partial explanation.
But emotions are essentially capable of objectification, as well as impressions of sense; and one may well believe that a primitive and inexperienced consciousness would rather people the world with ghosts of its own terrors and passions than with projections of those luminous and mathematical concepts which as yet it could hardly have formed.
And it is nearer to mechanism than it imagines; for though, in the consideration of matter, of life and of thought, it replaces the successive degrees of complexity, that mechanism supposed by degrees of the realization of an Idea or by degrees of the objectification of a Will, it still speaks of degrees, and these degrees are those of a scale which Being traverses in a single direction.
But such pleasures fall without the aesthetic field in the absence of any objectification; they are pleasures of exercise, and the objects involved are not regarded as the substances in which those values inhere. We think of more or less interesting problems or calculations, but it never occurs to the mathematician to establish a hierarchy of forms according to their beauty.
By this remark Schopenhauer means that will, which, as he argues, forms the inner reality underlying all the phenomena of life and nature, is not in itself affected by time; but that, on the other hand, time is necessary for the objectification of the will, for the will as presented in the passing phenomena of the world.
We have found in the beauty of material and form the objectification of certain pleasures connected with the process of direct perception, with the formation, in the one case of a sensation, or quality, in the other of a synthesis of sensations or qualities.
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