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Updated: May 18, 2025
Accordingly, in order to treat these super-sensuous themes in a poetic fashion, as no body could be given to them, and they could not be made the objects of sensuous intuition, it was necessary to make them pass from the finite to the infinite, and raise them to the state of objects of spiritual intuition.
The highest aim of art is to represent the super-sensuous, and this is effected in particular by tragic art, because it represents by sensible marks the moral man, maintaining himself in a state of passion, independently of the laws of nature. The principle of freedom in man becomes conscious of itself only by the resistance it offers to the violence of the feelings.
So chance answered the question in the course of time. And I think that, seeing how great a part chance plays in human affairs, it is essential that study should be made of chance; it seems to me that an organon from experiment. Then there is the inner consciousness the psyche that has never yet been brought to bear upon life and its questions. Besides which there is a super-sensuous reason.
Accordingly, in order to treat these super-sensuous themes in a poetic fashion, as no body could be given to them, and they could not be made the objects of sensuous intuition, it was necessary to make them pass from the finite to the infinite, and raise them to the state of objects of spiritual intuition.
Haller scarcely treated any subjects but the super-sensuous, and part of the poems of Klopstock are also of this nature: this choice itself excludes them from the simple kind.
I imply by passion the affections of pleasure as well as the painful affections, and to represent passion only, without coupling with it the expression of the super-sensuous faculty which resists it, is to fall into what is properly called vulgarity; and the opposite is called nobility.
On the contrary, nothing is more fit to reduce the sensuous to its proper bounds than to place alongside it super-sensuous ideas, moral ideas, to which reason, oppressed just before, clings as to a kind of spiritual props, to right and raise itself above the fogs of the sensuous to a serener atmosphere.
To consider this rigorously: the moral force in man is susceptible of no representation, for the super-sensuous could not explain itself by a phenomenon that falls under the sense; but it can be represented indirectly to the mind by sensuous signs, and this is actually the case with dignity in the configuration of man.
Reason is supersensual, and its antagonist is appetite, and the objects of appetite the lust of the flesh. II. Reason and its objects do not appertain to the world of the senses inward or outward; that is, they partake not of sense or fancy. Reason is super-sensuous, and here its antagonist is the lust of the eye.
We are now in a position to point out in what way the super-sensuous element, the moral and independent force of man, his Ego in short, can be represented in the phenomena of the affections.
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