The philosophical and theoretical foundations of classical aesthetics. Biological basis of aesthetics

The term "aesthetics" comes from the Greek word aisthetikos (feeling-entertaining, sensual).

Aesthetics - This section of philosophy is studied by the patterns of sensual development of reality, the essence and forms of creativity under the laws of beauty.

The history of aesthetics has many centuries, during this time the attitude towards it and its place in the system of philosophical knowledge has repeatedly changed. The most fundamental approaches to the definition of the subject and the content of aesthetics were formed in antiquity.

1. The aesthetics originally developed as one of the elements of the picture of the world such a place she held in the philosophical representations of the Pythagoreans and the Greek natures of philosophers.
2. Sofists, aesthetics were considered as a purely subjective basis for the value attitude towards peace. The basis of their aesthetic ideas lay relativism.
3. Socrates sought to highlight the objective value basis of aesthetic ideas, suggesting a close relationship of aesthetics with ethics. Plato, developing the concept of Socrates, connected it with the Pythagorean tradition of understanding the aesthetic values \u200b\u200bas a numerical expression.
4. Aristotle aesthetics becomes a discipline considering general philosophical issues of beauty and theory of artistic creativity. Aristotle first set itself the goal to develop a system of aesthetic categories in their relationship.
5. In the era of the Middle Ages, aesthetics becomes like the whole philosophy of auxiliary in relation to theology of the discipline, in the writings of the Turrtullian, Blessed Augustine, the fomas of Aquinsky aesthetics are a section of theology, which should reveal the role of the art and beauty of the world in the relationship of man to God.
6. In the era of the revival of Aesthetics, the ratio of nature and artistic activity studied (so determined its tasks L. Da Vinci).
7. In the Epoch of Enlightenment, the main task of aesthetics was considered to study the features of the artistic knowledge of the world (by Baumgarten).
8. Hegel believed that the subject of aesthetics is art, and not any, namely, "elegant art". Hegel has a system of aesthetic categories is historically developing, and it is based on the historical formation of the categories of their transition from one to another. The main aesthetic categories of Hegel are: Beautiful sublime and ugly. It corresponds to three historically developing forms of art: classical, symbolic and romantic.
9. Chernyshevsky criticized the concept of Hegel and believed that the object of aesthetics should be all the variety of aesthetic human attitude to the world.

2. Pobleness of the aesthetic method of knowledge of the world.

In aesthetics, sensual knowledge is the main goal, in contrast to gnoseology, where it is considered as a pre-step for conceptual, logical knowledge. Aesthetics considers it as valuable in itself. The main feature of aesthetic is that sensual knowledge is carried out without his assignment to the concept. Such a genus of cognitive activity is called perception or contemplation. This is the perception of the subject, which directly, in itself is capable of causing a special feeling - aesthetic pleasure or displeasure.

The basis of aesthetic pleasure is the discretion in the subjects of the feasibility of form, that is, the compliance of the subject of some internal purpose, internal nature. From the outside, this expediency can act as proportion to parts of each other with a whole or harmonious combination of paints. The more fully expressed this feasibility of the form, the greater the feeling of pleasure it causes us the more beautiful it seems to us.

Feature of aesthetic pleasure in his universality and at the same time subjectivity of sensory perception. The problem of connecting the universality of aesthetic pleasure and the subjectivity of sensory perception is one of their main aesthetics problems, she was tried to resolve it through the assumption of the existence of universal concepts of the mind and the general logic of thinking.

Aesthetic knowledge is concrete. Since aesthetics thus represents a system of concepts of logical categories. Currently, the universality of aesthetic knowledge of the world is reflected in the systemic of aesthetic knowledge. For aesthetics, a logical connection is characterized, the coodes, the hierarchy of the concepts of the categories of laws. Every aesthetics problem can only be permitted if it is in contact with all other aesthetics issues. Aesthetics from this point of view appears as a system of laws and categories of describing the world in its wealth and value for humans and creativity under the laws of beauty, the essence of the art features of the process of its development, the specifics of artistic creativity, perception and functioning of artistic culture. Signs of systemic aesthetic knowledge are also monistible - i.e. Explanation of all phenomena from the same source grounds. As well as the principle of minimal sufficiency. The minimum number of axioms or other source positions should contribute to such a deployment of ideas so that they can cover the maximum number of facts and phenomena in their totality. The principal openness, readiness to perceive and theoretically summarize unknown facts and phenomena.

Thus, the complete definition of aesthetics from the point of view of its method should sound as follows: aesthetics is a system of patterns, categories, common concepts, reflecting in the light of a certain practice, the essence of the aesthetic properties of reality and the process of its development under the laws of beauty, including the existence and functioning of the art of perception and understanding of artistic activities.

The work of an outstanding Russian philosopher N.O. Lossky, created by him in the last years of life, completes the system of personalistic ideal realism. For a number of reasons, this work remained unpublished and until nowas lacquered in the archive of the Institute of Slavic Studies in Paris. BUT. Lossky wondered her as a textbook who was supposed to enter the program of Orthodox education.

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Led Book Foreign Fragment The world is like beauty. Basics of aesthetics (N. O. Lossky) Granted by our book partner - LITRES.

The composition of perfect beauty

1. Sensual embodiment

The experience of the kingdom of God, achieved in the vision of the saints and mystics, encompasses the data of sensual, intellectual and mystical intuition in an inextricable combination. In all these three of its parties, he represents the immediate contemplation by the person of being being. However, in human consciousness, this contemplation is too little differentiated: very many data of this experience are only conscious, but not identified, i.e. are not expressed in the concept. This is one of the deep differences in our earthly intuition from intuition inherent to Divine Mention. In the divine mind, intuition, as he says about it from. P. Florensky combines discursive dismemberment (differentiance) to infinity with intuitive integration to unity.

To raise the knowledge about the kingdom of God, obtained in visions, it is necessary to add it to the speculative conclusions arising from the knowledge of the foundations of God's kingdom, it is from the fact that it is the kingdom of personalities who love God more themselves and all other creatures like themselves. The unanimity of the members of the Kingdom of God frees them from all the imperfections of our psycho-material kingdom and, by giving themselves the report in which the investigations are obtained, we will be able to express various aspects of the quality of the kingdom in the concepts, and therefore aspects, you need to have an ideal of beauty .

Beauty, as already mentioned, there is always spiritual or spiritual being, sensually embodied i.e. inextricably soldered with bulk Life. In the word "physicality" I designate the whole set spatialprocesses produced by any creature: repulsion and attraction arising from here relatively impermeable volume, movement, sensual qualities of light, sound, heat, smell, taste and all sorts of organic sensations. To avoid misunderstandings, it is necessary to remember that the word "body" I designate two deeply different concepts: firstly, the body of a substantial figure is total All substantials operators submitted by CMI / To live together; Secondly, the body of the same figure is total All spatial processes, They produced with his allies. Confusion from this cannot happen, because from the context in most cases it is immediately visible, in what sense the word "body" is used.

In the psycho-material kingdom of the body of all beings material i.e. the essence of impenetrable volumesrepresenting the actions of the mutual repulsion of these creatures. Repulsion arise between them as a result of their self-love. In the kingdom of God, no creature pursues any egoistic goals, they love all the other creatures, as themselves, and, therefore, do not produce any repulsions. From here implies that members of the kingdom of God do not have material tel. Does this mean that they are disembodied perfume? No, no way. They have no material bodies, but they possess transformed bodies i.e. by bodies consisting of spatial processes of light, sound, heat, aroma, organic sensations. From material bodies, transfiguration bodies are deeply distinguished by the fact that they are mutually permeable, and the fact that material obstacles do not exist for them.

In the psycho-material kingdom, a bodily life consisting of sensory experiences and sensual qualities is a necessary part of the wealth and content of being. High value has countless organic sensations, such as the feeling of saturation and normal nutrition of the entire body, the feeling of bodily well-being, cheerfulness and freshness, bodily cheerfulness, kinethetics, sex life in the aspect, which is associated with physicity, also all sensations that are part of emotions . No less value has sensual qualities and experiences of light, sound, heat, smells, taste, tactile sensations. All these bodily manifestations are valuable not only by themselves, like flowering of life, but also the value that they serve expression mental life: explicitly such character have a smile, laughter, crying, paleing, pattern, different types of look, generally facial expressions, gestures, etc. But all other sensual states, all sounds, warmth, cold, tastes, odors, organic feelings of hunger, satiety, thirst, cheerfulness, fatigue, etc., the essence of the body of spiritual, spiritual or, at least a psychoid life, if not the most of such a subject, as a human me, then at least those allies, such as body cells who are subordinate to him.

A close relationship between spiritual and mental life with a bodily will become apparent if you take into account the following consideration. Let's try to mentally deduct all the listed sensitious states from life: what will remain will be abstract peacefulness and spirituality, such a pale and deprived of heat, that it can not be considered quite intelligent: Implemented being, which deserves reality names, is embodied spirituality I. embodied soulful; The separation of these two sides of reality can be produced only mentally and gives the two lifeless abstractions as a result.

According to the teachings set forth by me, the sensual qualities of light, sound, heat, etc., and in general, all organic sensations of hunger, satiety, pile, molding, suffocation, refreshing breathing with clean air, cutting muscles, experiencing movements, etc. if you distract from them our intentional acts perceive them, i.e., keep in mind not the act of sensations, but the very sensible content, have a spatial-temporal shape and, therefore, the essence not mental states but bodies. To area psychic only those processes that have only temporary uniform without any spatiality: such, for example, feelings, moods, aspirations, desires, wonders, intentional acts of perception, discussion, etc.

Mental states are always intimately woven with bodies, such as feelings of sadness, joy, fear, anger, etc. Almost always the essence of not just feelings, but emotions or affects that the feeling is complemented by a complex complex of bodily experiences of changes in heartbeat, Breathing, state of the vasotovatory system, etc. Therefore, many psychologists do not distinguish the bodily side from the soulful. So, for example, at the end of the last century, the theory of emotions of Jems - Langa appeared, according to which emotion is only a complex of organic sensations. Many psychologists even deny the existence of intentional acts of attention, perception, memories, aspirations, etc.; They only observe the differences in clarity and disclosure of objects of attention, only the perceived itself is observed, which serves as the subject of aspiration, and not the mental acts of the subject, aimed at these states or these data.

Who clearly distinguishes mental, i.e. only temporary states, and bodily, i.e. spatially temporary, and at the same time it will easily understand that all bodily conditions are worked with figures on the basis of their mental or psychoid experiences; Therefore, any sensual, bodily experience, taken in a concrete full form, is psycho-bodily or at least psychoid-bodily human state. In our kingdom of being, physicality has material Character: Essence of it is reduced to the actions of mutual repulsion and attraction, in connection with which they occur mechanical movements; Substantial figures produce such acts slander, i.e., leading to its aspirations to one goal. Consequently, even mechanical bodily processes are not purely bodies: they are all essence psycho-mechanical or psychoid-mechanical phenomena.

In our psycho-material, the kingdom of being, the life of each figure in each of his manifestations is not quite harmonious due to the albeit of the selflessness: every figure is more or less twisted within himself, because its main desire for the ideal of the absolute completeness of being cannot be satisfied with any actions containing admixture of egoism; Also in relation to other figures, any egoistic being, at least in part, is in disagreement with them. Therefore, all sensory qualities and sensual experiences, creative figures of psycho-material kingdom, are always not completely harmonious; They are created by figures in combination with other beings through complex acts, among which there are repulsion processes, which already indicates the absence of unanimity. From here, as part of the sensual qualities of our kingdom of being, along with the positive properties of them, there are negative - interruptions, wheezing and screens in sounds, impurity, in general, or other disharmony.

Body manifestations (meaning under the word "body" spatial processes) of complex beings, such, for example, as a person, never in our kingdom of being are not a completely accurate expression of the spiritual and spiritual life of the central figure, in this case, the human I. In fact, they We are doing human, along with his subordinate figures, i.e., along with the body in the first adopted the meaning of this word (see above, p. 32). But the Human Allies are partly independent, and therefore often sensual states, creative by them, the essence of the expression is not so much human life, how many of their own life. So, for example, sometimes a person would like to express the most touching tenderness and instead of the abnormal state of voice ligaments, makes rude hoarse sounds.

Another character has a transfigured bodily rate of members of the kingdom of God. Their relationships to each other and to all beings of the whole world are imbued with Lyubovo; Therefore, they do not make any acts of repulsion and impermeable material volumes of their bodies do not have. Their physicality is all woven from sensual qualities of light, sound, heat, flavors, etc., creative by them by harmonious cooperation with all members of the kingdom of God. From here it is clear that light, sound, heat, aroma, etc. In this kingdom, we have perfectly clean and harmony; They do not blind, do not harness, do not eat the bodies; They serve as an expression not biological, but superbicheological life of members of the kingdom of God. In fact, members of this kingdom do not have material bodies and do not possess nutrition authorities, breeding, blood circulation, etc., serving for the limited needs of a single being: the purpose of all their activities serve spiritual Interests aimed at the creation of being, valuable for the whole universe, and their physicality there is an expression of their perfect superbital spiritual life. There is no such force outside the kingdom of God and all the more inside it, which would prevent the imprisonment of their spirituality in their physicity. Therefore, the transfiguration bodies can be called dudokoshi. It is clear that the beauty of this embodiment of the Spirit exceeds everything that matters on earth, as can be seen from certificates. Teresa, Suso, St. Seraphim.

The idea that beauty is only where it was carried out exactly sensual embodiment The positive scenery of spiritual or spiritual life belongs, apparently, to the number of especially firmly established theses of aesthetics. I will give only a few examples. Schiller He says that beautiful is the unity of reasonable and sensual. Hegel It establishes that beautiful is the "sensual exercise of the idea." This is especially developed by the doctrine of the sensual embodiment of the soulfulness as the necessary beauty condition in the thorough work of the folklite "aesthetics system". In Russian philosophy, this teaching express VL. Solovyov, from. S. Bulgakov.

Most of the aesthetics consider only "higher" sensual qualities perceived by vision and hearing that are important for the beauty of the subject. The "lower" sensations, such as smells, tastes, are too closely related to our biological needs, and therefore they are considered extraesthetic. I will try to show that it is incorrect, in the next chapter when discussing the issue of earthly beauty. As for the kingdom of God, the experience of St. Seraphim and his interlocutor Motovilova shows that in the kingdom of God, aromas can be part of aesthetically perfect as a valuable element. I will give another testimony of SUZO. The vision of communicating with God and the kingdom of God, he says in his life way, gave him an unspeakable "joy about the Lord"; When the vision is over, "his soul forces were executed sweet, celestial fragrance, As it happens when precious incense is poured out of the bank, and the bank is still preserving the fragile smell. This heavenly fragrance for a long time after that remained in him and initiated heavenly tomorrow about God in him. "

All bodily sensual side of being is external i.e. spatial implementation and expression internal not having a spatial form of spirituality and mentality. The soul and spirit are always embodied; They are not valid other than in specific single events, spiritual and bodily soulful bodies. And the great value of beauty is not otherwise connected, as with this whole, entering into a sensually implemented physicity in an inextricable connection with spirituality and with mentality. N.Ya. Danilevsky expressed the following aphorism: "Beauty is the only spiritual side of matter, and therefore beauty is the only connection between these two main principles of the world. That is. Beauty is the only side for which it, matter, has the price and value for the Spirit, is the only property that she meets the relevant needs of the Spirit and which at the same time is completely indifferent for matter as matter. Conversely, beauty requirement is the only need for the spirit that only matter can satisfy. " "God wished to create beauty, and for this created the matter." You only need to make a correction to the thought of Danilevsky, it is to point out that the necessary beauty condition is temptitudein general, not necessarily material Temptitude.

2. Spirituality

Beauty ideal is sensually embodied perfect spirituality.

In the previous one has already had to talk about spirituality and soulful. It is necessary to now give the definition of these two concepts. Everything spiritual and spiritual differs from physicality in that it does not have a spatial form. To area spiritual the whole thing is the uneasy side of being, which has absolute value. Such, for example, activities in which holiness is carried out, moral good, the discovery of truth, artistic creativity, creating beauty, as well as related feelings related to all these experiences. The relevant ideas also own the spirit and all the ideal foundations of the world, who serve as a condition for the possibility of these activities, such as the substantiality of figures, the personality structure, the formal structure of the world, expressed in mathematical ideas, etc. mental, i.e. mental and psychoid, the whole thing is the not integrity side of being, which is associated with selflessly and has only relative value.

It is clear from what is clear that spiritual starts permeate the whole world and serve its foundation in all its regions. All spiritual and all bodily has a basis, at least in the minimum degree, the spiritual side. On the contrary, spiritual being in the kingdom of God exists without any impurity impurities and without any material physicality; Perfect perfect perfumes, members of the kingdom of God, have not a material, and the chicken transfiguration body, and this body has an obedient means for the implementation and expressions of indivisible and indestructible benefits of beauty, truth, moral good, freedom, completeness of life.

3. Fullness of being and life

The ideal beauty of the kingdom of God is the value of life that carries out the absolute completeness of being. Under the word "life" there is no biological process here, but the combiger's activities of members of the kingdom of God, creating being, is absolutely valuable in all senses, that is, the morally kind, and beautiful, and containing truth, freedom, power, harmony and t. n.

Absolute fullness of life in the kingdom of God is exercising in it all agree on each other content of being. This means that in the kingdom of God, only good-quality being is carried out, no one is constant, which serves as a whole, is not mutually ejecting, but, on the contrary, perfectly penetrates. So, in the spiritual side of life, the activities of the mind, elevated feelings and wants to create absolute values \u200b\u200bexist together with each other, mutually penetrating and supporting each other. In the bodily side of life, all these activities are expressed in sounds, a game of flowers and lights, warm, flavors, etc., and all these sensual qualities mutually penetrate each other and permeated meaningful spirituality.

Members of the Kingdom of God, creating the completeness of being, are free from one-sidedness, which is replete with our scarce life; They combine such activities and qualities that at first glance seem to be opposites that exclude each other. To understand how it is possible, you need to take into account the difference between individualizing and opposing opposites. Opposing opposites remons Opposite: With its implementation, they are shy and destroy each other; Such, for example, the action of the two forces on the same subject in opposite directions; The presence of these opposites is impoverished life. On the contrary, individualizing opposites only perfect The opposites are exactly - they are different from each other in their content, but this does not prevent them from implementing the same creature in realization so that they mutually complement each other and enrich life. Thus, a member of the Kingdom of God can show the power and courage of perfect masculinity and at the same time feminine softness; It can carry out all-pervading thinking, permeated at the same time strong and varied feelings. The high development of the individuality of the personalities of this kingdom is accompanied by the perfect universalism content of their life: in fact, the actions of each of these personalities are extremely uniform, but absolutely valuable content of being, having, therefore, are universal meaning. In this sense, in the kingdom of God achieved reconciliation of opposites.

4. Individual personality

In the creature world, as well as in a more or less accessible area of \u200b\u200bDivine Being, the highest value is a person. Any personality is a valid or possible creator and a carrier of absolute fullness of being. In the kingdom of God, all members of his essence of the person who are creating only such content of being, which are harmoniously correlated with the whole content of the world and with the will of God; Each creative act of celestials is absolutely valuable being, which is a unique and indispensable aspect of the completeness of being; In other words, each creative manifestation of members of the kingdom of God is something individual in the absolute sense, that is, the only one not only in its place in time and space, but throughout its content. Consequently, the people of God's kingdom themselves themselves individuals, i.e. such creatures, of which each there is quite peculiar, the only one, unique and non-replaceable personality by other creative beings.

Each person in the kingdom of God and even every creative act of her, being the only one in the world, cannot be expressed by descriptions that always consist of the sum of the abstract common concepts; Only the artistic creativity of great poets can find talented words and combinations that are capable of, however, only hint on the originality of this individuality and bring to contemplation her. As a subject of contemplation, an individual personality can be covered only by the unity of sensual, intellectual and mystical intuition. Every person in the kingdom of God, full of their individuality in the creation of absolute values, because it and her creations are sensually embodied, represents the highest stage of beauty. It follows that aesthetics ideally developed as it is possible only for members of the Kingdom of God, should solve all aesthetic problems, based on the teachings on the beauty of the person as an individual sensually embodied creature. We, members of the sinful psycho-material kingdom, have too little data in order to give this beauty a complete accurate teaching, convincingly based on experience. The vision of saints and mystics are described by them too running; The aesthetics they do not and in their descriptions, of course, are not asked to promote the development of aesthetic theories. On the issue of the ideal of beauty implemented in the kingdom of God, we are forced to approach only abstractly with the help of the depleted experience, which is achieved in the evaluation, i.e. in intellectual intuition.

That intelligent intuition is not designing the subject to our mind, but also experience (contemplation), which is due to the ideal side of the subject, this is clear to anyone who is familiar with the theory of knowledge developed by me under the name of intuivism.

5. Aspects of the perfect beauty of the person

Higher in its value The main manifestation of the perfect person is love for Godbigger to yourself and love to all beings In total, equal to love for yourself, and at the same time disinterested love also to all cash absolute values, to the truth, moral good, beauty, freedom, etc. The sublime beauty is inherent in all these types of love in their sensual embodiment, the beauty and general expression of the nature of each such personality, and any act of behavior of it, permeated with love. The beauty of the reverent contemplation of the glory of God, the prayer appeal to God and the glorification of it by artistic creativity of all kinds of all kinds is particularly significant.

Every member of the kingdom of God is involved in the divine allocation. Therefore, loving God and all creatures created by him, all of the celestial possesses breathlessness, meaning under this word the combination of formal and material mind. The material mind of the figure is the comprehension of the final absolutely valuable objectives of the world and every creature corresponding to the Divine Plan about the world; The formal mind of the figure is the ability to find suitable means to achieve goals and use the objective formal rationality of the world that ensures the systematic and orderliness of the world, without which the achievement of absolute perfection is impossible.

Possession not only formal, but also material mind, i.e. wisdom, ensures the rationality of all the activities of the celestiality: they are not only slander, but also differ in the highest degree expediency i.e. perfect achievement of a properly delivered, decent goal. Wisdom, rationality in all its kinds feature There is one of the important aspects of beauty to sensually embodied behavior and created items.

According to Hegel, the significance of the ideal of beauty is the truth. He explains that this is not about truth here subjectivethe sense, i.e., in the sense of the consent of my ideas with a knowledgeable subject, and about the truth in an objective sense. About the truth in the subjective sense, I note that it is related to beauty: as can be seen from the previous, sensually embodied the activities of a learning entity, in which his intelligence and cognizance of the truth, the essence of the great reality. But Hegel, speaking about the truth in an objective sense, meaning something more significant, which is the truth that is written from the capital letter. In their "aesthetics lectures", he as follows determines this concept: the truth in the objective value is that I or the event realize in reality my concept, i.e. my idea. If the you mean the items between the idea of \u200b\u200bthe subject and its implementation, then the subject belongs not to the field of "reality" (WIRKLICHKEIT), and to the field of "phenomenon" (esscheinung), i.e. it represents the objectification of only any abstract face of concept; Since she "gives itself independence against the kiss and unity," she can distort the opposite of the true concept (p. 144); Such an item is improved lie. On the contrary, where there is a show of ideas and implementing it, there is reality, And she is improved truth. Thus, Hegel comes to the teaching that beauty is the truth: Beautiful is the "sensual implementation of the idea" (144).

In connection with the beauty of rationality, it is necessary to consider the value of the value of consciousness and knowledge. Many philosophers consider awareness and identifying activities testifying to imperfections and arising in those moments when any creature suffers. Eduard Garthmann developed a particularly detailed teaching of the superiority and high advantages of unconscious or superconsciousness in comparison with the area of \u200b\u200bconsciousness. With these teachings it would be possible to agree only if the acts of awareness and identification would inevitably need to crush the conscious or to create the lowest type of being, a fixed, passive, deprived dynamism. The theory of knowledge, developed by me under the name of intuivism, shows that the essence of acts of awareness and identification does not at all, with the need for the specified shortcomings. According to intuiviism, the intentional acts of awareness and identification, being aimed at one or another item, do not change its content and forms and only add what he becomes strong for me or even disabled. This increase is a new high value, and the presence of it in itself cannot damage anything. It is necessary however, it is necessary to note that the live validity is infinitely complex; Therefore, the fullness of consciousness and especially knowledge about it requires in each given case of an infinite multitude of intentional acts, therefore, it is possible only for God and members of the kingdom of God, having baken forces. As for us, members of the psycho-material kingdom, we are capable of making only a very limited number of acts of awareness and identification at every moment; Therefore, our consciousness and knowledge is always incomplete, it is always fragmentary, fragmentary. From this incompleteness, if we are careless and uncritically treat your knowledge, errors arise, distortion, misconceptions. As a result of this incompleteness of our consciousness and knowledge, the area of \u200b\u200bconscious being compared to the region of the unconsciousness is less organic, less solid, etc. But this does not mean that the unconscious is higher than conscious. This means only that it is necessary to increase your strength to raise the height of consciousness and knowledge as a complete region of the unconscious life with all its advantages that are not detraid from the fact that they are penetrated by the light of consciousness. In the mind of the Lord God and members of the Kingdom of God, who is inherent in the Great, all world Genesis will have to have permeated acts of awareness and identification, not subjected to fragmentary samples, but in all its wholeness and dynamicity.

The fullness of life, wealth and variety of its harmoniously concerted content is a significant feature of the beauty of the kingdom of God. It is achieved by the wealth of life, as explained above, by unanimous cathedralcreativity of all members of the kingdom of God. Creative power of the figure and manifestation of it in the activities discovering genius,there is an extremely high element of perfect beauty. In the kingdom of God, this moment of beauty is carried out not only in the sole activity of celestialists, but also in collective, cathedral Their work. From here it is clear that this beauty endlessly exceeds everything that it happens to observe in earthly life: and we have harmonic Unity of Social Activities It gives wonderful manifestations of beauty, but this harmony is never fullent because the goals of earthly social processes largely contain a mix of egoistic aspirations.

The works of cathedral creativity, whether the poetic, musical creations or joint impact on the sinful kingdom of being, thanks to the unanimity of the celestial, all the way and comprehensive love are different degrees organic integrity: Each element is harmoniously correlated with the whole and with other elements, and this organic has a significant moment of beauty.

All their actions members of the kingdom of God are carried out free Based on such a free manifestation as a hot sense of love for God and to all beings. It should be noted that formal Freedom, i.e., freedom to refrain from any action and even from any desire and replace it with others, inherent in all personalities without exception, even potential. Determinism is a philosophical direction, seemingly highly scientific, and in reality is amazingly poorly reasonable. In fact, the only serious argument that detectors can lead in their favor is that any event has a reason. But this truth does not reject both industrumist. It goes without saying that events can not flash in time ourselves; There is always a reason producing them. But if you think about how events cause, and develop an accurate concept of causality, based on experience, and not on an arbitrary assumption, it turns out that it is a reference to causality and there is a better argument in favor of intenerismism. A genuine cause of an event is always one or another substantial figure; is he create The event, striving for any valuable goal from his point of view.

Only personality, valid or possible, i.e. only the substantial figure, being super limp, maybe causenew event; Only a substantial figure has creative power. Events themselves cannot cause anything: they disappear into the past and cannot do the future, there are no creative power in them. Of course, the substantial figure creates new events, meaning the events of the environment, their own previous experiences and values, valid or imaginary, but all these data essentially raisters For the creation of them a new event, not the reasons. All of them, as can be said, taking advantage of the expressions of the leiby, "inclined, but not forced" (inclinant, non Nécessitant) to action. Seeing a crying child on the street, adult passerby can approach him to start consulting it, but may refrain from this action. He always remains Mr., standing above all his manifestations and above all events. The choice of another action is always comprehended, that is, it means preference to another value, but this preference is absolutely free, not predetermined. Self, of course, act this preference still has the cause in the sense prescribed above, which is event arises not by itself, and going on with a substantial figure.

The definist error is that it not only relies on the thesis "Any event has a reason", but also adds statements to him, as if the cause of events serves one or more previous events and as if the cause of the event should be legally, always and everywhere with Iron need. In fact, these two statements are completely arbitrary, have never been proven by anyone and cannot be proven. In fact, events, dropping into the past, can not produce anything, there is no creative strength in them; What concerns casual following the other events behind others, such a structure of nature is not proved by anyone: actually observed only a large or smaller right Event flows, but it can always be canceled by substantial figures and replaced by another course of events. Determinists say that if there were no causality of both the law-based communication of events, natural sciences, physics, chemistry, etc. were impossible; they are missing that, for the possibility of such sciences, as physics, chemistry, physiology, quite greater or Less correctness of the course of events and absolute lawsuit is not required.

Having established the domination of the person on their manifestations, we show from whatit is free: it is free from everything and formal freedom her absolute. But before us gets another question, for whatFor the creation of what contents of being and values \u200b\u200bare free personality. This is a question about . Material identity freedom.

A myself, belonging to the kingdom of psycho-material being, is largely or less isolated from God and other beings. He is not capable of perfect creativity and is forced to exercise his aspirations and plans only through its own creative strength and partly with the help of temporary combinations with the forces of its allies; At the same time, it encourages almost always on more or less effective resistance to other beings. Therefore, the material freedom of the self-founder is very limited. On the contrary, the celestial, creating absolutely valuable being, meets unanimous support from all other members of the kingdom of God; Moreover, this cathedral creativity of celestials is also supported by the all-in-law of the Lord God himself. The female of the Satanic kingdom and the self-selfishness of the psycho-material kingdom are not able to prevent the aspirations and plans of the celestial, because their spirit does not fall any temptations and their transfiguration body is not available to any mechanical impact. It is clear that the creative power of the members of the Kingdom of God, as it combines with the power of God himself, is limitless: in other words, not only formal, but also material freedom is absolute.

Corvenities are quite free from sensual bodily passions and from the mental passions of touchy proud, pride, ambitious, etc. Therefore, there are no shadows of internal connectedness in creative activities, coercion, subordination of painful duty: everything they do, follows from free perfect love to absolute values. As already mentioned, and the external obstacles are powerless to put obstacles of their activities. It is necessary only to imagine this all overcoming, the limitless power of creativity, permeated with love for the fulfillment of absolutely valuable content of being, and it becomes clear that its sensual embodiment is a significant aspect of the beauty of God's kingdom.

6. Personality as a specific idea

All the aspects found by the beauty of the essence of the necessary moments of the absolute completeness of life. At the head of all there is a personality, because only a person can be a creator and a carrier of the completeness of being. In its deep-based basis, the personality, as an ultra-long and super-spatial substantial figure, as a carrier of creative metal cohydro (i.e., standing above limited certainty, subordinate to the laws of the show, contradictions and the excluded third) force, is ideal Start. Talking briefly, the identity is based on the above forms of time and space, there is idea.

The kingdom of ideas was openly Plato. Unfortunately, Plato did not develop a doctrine of two kinds of ideas - about the abstract and specific ideas. The examples of ideas, such as mathematical concepts, the concepts of generic entities, such as horse, pregnancy (the nature of the table), the idea of \u200b\u200bbeauty, etc., belong to the area of \u200b\u200babstract ideas. Even the ideas of single creatures, since it is not about the leaders themselves, but about their nature, for example, the cutness (the essence of Socrates) belong to the area of \u200b\u200babstract ideas. But the abstract-ideal starts are passive, deprived of creative power. Therefore, idealism, which is based on the idea of \u200b\u200bthe world and not working out consciously teaching about specific ideas, the impression of the doctrine of the world as a system of a dead, depleting order. In particular, this reproach can be directed against various types of neocantian epistemological idealism, for example against the immanent philosophy of the Shuppe, against the transcendental idealism of the Marburg and Freyburg school (Kogen, Popper, et al.; Rickert, etc.), against the phenomenological idealism of Husserl.

Idealistic systems correctly indicate that the ideal, i.e., not temporary and not spatial starts are based on the world. But they do not realize that one distracted ideas are not enough; above them are worth specifically perfect Starts, ultra-long and superpatrable substantial figures, valid and potential identities, creating real Being, i.e., being, temporary and space-temporary, according to abstract ideas. Thus, the distracted ideas themselves are passive and even unable to exist independently, they receive a place in the world, as well as meaning and importance due to the specific ideal principle: in fact, the substantial figures are carriers abstract ideas, moreover, often they even come creatorsthey (for example, the architect - the creator of the temple plan, the composer - the creator of the ideas of Aria, the social reformer is the creator of the idea of \u200b\u200ba new social order) and give them effective, exercising them in the form of real life.

The philosophy systems in which consciously or at least actually the world understand as a real being, which is based on not only distracted, but also concrete ideal principles, you can certainly be called the term "Specific ideal realism." In contrast to the abstract ideal-realism, they are the essence of the philosophy of life, dynamism, free creativity.

Having developed in his book "Peace as an organic whole" and in subsequent writings, the doctrine of the difference between distracted and concrete ideas, I still rarely use the term "specific idea"; Speaking of substantial figures, that is, about personalities, subjects of creativity and cognition, I prefer to call them the term "specific ideal starts" from the fear that the word "idea", whatever adjective to him to attach, will cause a thought in mind about the abstract ideas, like the ideas of tragedy, democracy, truth, beauty, etc.

Any specific ideal beginning, every substantialist, that is, the personality, there is, as clarified above, an individual, a creature capable of participating in world work, to accommodate the absolute fullness of being, infinitely meaningful. Vl. Solovyov says human personality negatively unconditional: "She does not want and cannot be satisfied with any conditional limited content"; Moreover, she is convinced that "can achieve and positive unconditionality" and "may have an all content, the fullness of being." Not only human, every person, even potential, strives for the perfect, infinitely meaningful completeness of being and, being connected, at least only in the subconscious, with its future perfection, wears him in himself, at least as his ideal as his Individual regulatory idea. It follows that all the outlined teachings about the ideal of beauty can be expressed so. The ideal of beauty is sensually embodied the life of the personality, which is fully fulfilled its individuality, " In other words, the ideal of beauty is the sensual embodiment of the completeness of the manifestations of the specifically perfect start; or otherwise, the ideal of beauty is a sensual embodiment of a specific idea, implementation of infinite in the final. This formulation of the teachings about the ideal of beauty recalls the aesthetics of metaphysical German idealism, especially Scheleng and Hegel. Consider briefly their teachings in their similarity and difference from the views described me.

It is also necessary to mention the names of the following close to the hegelian system of aesthetics of philosophers: the original thinker K.HR . Krauze (1781-1832), "System Der Aesthetik", LPZ., 1882; XP. Beiicce. (1801-1866), "System der Aesthetik Ais Wissenschaft Von Der IDee der Schonheit", LPZ., 1830; Kuno. Fisher(1824-1908), "Diotima. Die Idee Des Schónen, "1849 (also a cheap publication in Reclams unwersal-bibliothck).

The views set out by me are largely close to the aesthetics of the ll. Solovyov, as it will be listed later.

7. The teachings of beauty as the phenomenon of an infinite idea

Shelling in his "Bruno" dialog written in 1802, sets out the following teaching about the idea and beauty. In absolute, i.e. in God contains ideas of things as their primitiveness. The idea is always the unity of opposites, it is the unity of the ideal and real, unity of thinking and visual representation (ANSCHAUEN), the possibility and reality, the unity of the general and private, infinite and final. "The nature of such unity is beauty and truth, because it is great that the common and private, genus and the individual are absolutely united, as in the images of the gods; Only such unity is also truth "" (31 p.). All things, because they are the essence pRIMINDERS in God, that is, ideas, possess the eternal life of "beyond all time"; But they can for themselves, not for eternal abandon this condition and come to live in time "(48 p.); In this state, they do not essentially, but only mapping (abbild). But even in this state, "the more perfect thing, the more she strives for the fact that in it of course, to express infinite" (51).

In this teaching about the ideas of Shelling explicitly means specifically perfectbeginning, something like that I call the words "substantial figure", i.e., personality, potential or valid. In it, however, there are significant disadvantages: under the influence of Cantian gnoseologism, all problems are considered here, based on the unity of thinking and visual presentation, from the relationship between common and private, between rodand single A thing so that the concept of an individual is not developed in the exact sense. This episodeologism is even more clear in Schelling work, which appeared in two years earlier, "System of Transcendental Idealism" (1800), where the world multiplicity is removed from the creative act of the will of God, but from the conditions of knowledge, exactly from two activities opposed to each other and consisting in the fact that one of them tends to infinity, and the other seeks to contemplate himself in this infinity. "

The doctrine of beauty as a sensual phenomenon of an infinite idea in the final item in more detail and is more detained by Hegel in his "aesthetics lectures". The basis of aesthetics, he believes the teaching about the ideal of beauty. It is impossible to look for this ideal in nature, because in nature, hegel says, the idea is immersed in objectivity and does not act as a subjective ideal unity. Beauty in nature is always imperfect (184): everything natural is certain and subordinate to necessity, while the ideal is free infinity. Therefore, a person is looking for satisfaction in art; In it, he satisfies his need ideally (195 p.). Beauty in art, by the teachings of Hegel, is above beauty in nature. In art, we find manifestations absolute Spirit; Therefore, art stands next to religion and philosophy (123). A man, improved by the limb, looking for an exit to the infinity region, in which all contradictions are solved and freedom achieved: this is the reality of the highest unity, the area of \u200b\u200btruth, freedom and satisfaction; The desire for it is life in religion. Art and philosophy are also striving to the same area. True, as an absolute subject of consciousness, art, religion and philosophy belong to absolute Spirit Area: The subject of all these three activities is God. The difference between them lies not in the content, but in the form, precisely how they erect an absolute consciousness: Art, says Hegel, introduces absolute consciousness by feeling different Direct knowledge - in a visual contemplation (anschauung) and sensation, religion - at a higher way, it is by presenting, and the philosophy is the most perfect way, it is by free thinking of the absolute spirit (131 p.). Thus, Hegel argues that religion is above art, and philosophy is higher than religion. Philosophy, according to Hegel, combines the dignity of art and religion: it combines the objectivity of art in the objectivity of the thought and the subjectivity of religion, purified by the subjectivity of thinking; Philosophy is the purest form of knowledge, free thinking, it is the most spiritual cult (136).

Perfect beauty must be sought in art. In fact, beauty is a "sensual phenomenon of ideas" (144); Art cleans the subject from randomness and can depict mopic Beauty (200). Perfect beauty is the unity of the concept and reality, the unity of the general, private and single, Finished integrity (Totalitàt); It is there, where the concept of its activity believes as objectivity, i.e., where there is a reality of the idea where there is truth in the objective sense of this term (137-143). The idea of \u200b\u200bwhich is coming here is not abstract, but concrete (120). In the beautiful and most idea and reality, it is concrete and completely interpenetrable. All parts of the wonderful are perfectly united, and their consent to each other is not a service, but free (149). The ideal of beauty is the life of the Spirit as free infinity When the Spirit really covers its universality (allgemeinheit) and it is expressed in the external manifestation; this is - live individuality, holistic and independent (199 ss). The perfect artistic image includes "bright peace and bliss, self-sufficiency", as a blessed God; It is inherent in specific freedom, pronounced, for example, in ancient statues (202). The highest cleanliness of the ideal there is where gods depicted, Christ, the apostles, holy, repelling, pious "in blissful rest and satisfaction" are not in the ultimate relations, but in the manifestations of spirituality, like power (226 p.).

Schedule and Hegel's teachings about beauty are distinguished by high advantages. Without a doubt, they will always lie at the heart of aesthetics, reaching the last depth of her problems. The neglect of these metaphysical theories is most often due to, firstly, the erroneous theory of knowledge, rejecting the possibility of metaphysics, and secondly, a misunderstanding of what should be intelligent from these philosophers under the word "idea". Hegel, like Solling, the word "idea" means a specific ideal beginning. In his logic, Hegel will mean under the term "CONCEPT" "Substantial power", "Subject", "Successful Soul". In the same way, the term "idea" in Hegel's logic means a living being, it is the substance at that stage of its development, when it should be thought in the philosophy of nature as spirit, as subject, or more precisely "as a subject-object, as the unity of the perfect and real, finite and endless, soul and body." Consequently, the idea in a specific Gegelian meaning of this term is the beginning is not distracted, but specifically perfect The fact that Hegel calls "specific community".

The concept can be transformed into an idea in the process of self-apparent, because the concept and idea of \u200b\u200bthe essence of the development of the same living being, moving from spirituality to spirituality.

In general, it should be noted that the hegel philosophy system is not distracted panochism, but a specific ideal realism. The need for such an understanding of his teachings is especially clarified in modern Russian literature, in the book I.A. Ilina "Hegel's Philosophy as a specific teaching about God and man", in my article "Hegel as an intuivist" (Zap. Rusk. Scientific Institute in Belgrade<1933>, vol. nine; Hegel Ais Intuitivist, Blhatter Fur Deutsche Philosophie, 1935 ).

There are, however, and serious shortcomings in the aesthetics of Hegel. Understanding that beauty in nature is always imperfect, he is looking for the ideal of beauty not in a lively reality, not in the kingdom of God, but in art. Meanwhile, the beauty created by man in artwork is also always imperfect, like the beauty of nature. Protestant abstract spiritualism It affects the fact that Hegel does not see the great truth of the specific traditional-Christian ideas about the sensually embodied glory of the Lord in the kingdom of God and is decided to even say that philosophy with her "pure knowledge" and "spiritual cult" is above religion. If he understood that the Catholic and Orthodox body-spiritual palet It is much more valuable and true than spirituality, unconcerned body, he would also appreciate the beauty of live validity. He would see that the rays of the kingdom of God penetrate our kingdom of being from top to bottom; It contains in itself at least in the ensuing process of transformation, and therefore beauty in a person's life, in the historical process and in the life of nature in a variety of cases is infinitely higher than beauty in art. The main difference between the aesthetics system, which will be set out by me, is precisely that, based on the ideal of beauty truly implemented in the kingdom of God, I will further develop the doctrine of beauty mainly in world reality, and not in art.

The second essential lack of aesthetics of Hegel is due to the fact that in his philosophy, which represents a variety pantheism, The correct doctrine of personality is not developed as an absolutely density of the immortal individual, which contributes to the world of its own originality and value of the content of being. According to the aesthetics of Hegel, the idea is a combination of metaphysical community with a certainty of a real particular (30); She is unity general, private and single (141); in an ideal individual, in his character and soulfulness, the general becomes his own, Even most self (das EiGenste 232). The individuality of the character is his oblastherheit, BestimmTheit, says Hegel (306). In all these statements, he refers to the logical relationship of the general (Das Besondere) and single (Das Einzelne). In fact, this relationship is characteristic of our fallen kingdom of being, in which the personality does not carry out their individuality, and even, going beyond the limits of their self-prevailing closetness, for example, in moral activity, most often is limited by the fact that it embodies in their good deeds only general rules morality, and not the only one on the basis of an individual act; In such a state, the personality in most of its discovers is suitable for the concept of "single", in which the "general" is carried out, i.e. it is class instance. The authentic ideal of individuality was carried out where the person embodies not in general, but the values \u200b\u200bof the world whole and represents microcosm So peculiar that the concepts of general and single cease to be applicable. Therefore, in order to avoid misunderstandings, speaking of beauty, I will not use the term "idea" and put the following position as aesthetics: ideal Beauty is the beauty of personality, as creatures implemented SPOLNA NA individuality in sensual embodiment and reached absolute completeness of life In the kingdom of God.

8. Subjective side of aesthetic contemplation

Exploring the ideal of beauty, we saw that beauty is an objective value belonging to the most excellent subject, and the subject that arises for the first time in mental experiences at the time when he perceives the subject. Therefore, the solution of the main problems of aesthetics is possible not otherwise, as in the tested connection with the metaphysicity. It can not however, the aesthetic is completely silent the question of what is happening in the subject, contemplating the beauty of the subject, and what properties should have the subject to be capable of perceiving beauty. This study is necessary, by the way, and in order to deal with false beauty theories. Producing it, we will do not only psychology aesthetic perception, but also gnoseology) as well as metaphysico.

Highly valuable for the considerations of Hegel about the subjective side of aesthetic contemplation. Beauty, says Hegel, does not comprehend, because it separates it unilaterally; reason finite, and beauty infinite, free. Beautiful in his attitude to the subjective spirit, continues Hegel, there is not for his intellect and will be in their non-free limb: in Ov theoretical Activity The subject is incomprehensible with respect to perceived things considered by him independent, and in the region practical Activity He is incomplete due to one-sidedness and contradictory of its goals. The same limb and non-bond are also inherent in the object, since it is not a subject of aesthetic contemplation: he is in a theoretical attitude, because, being out of its concept, it is only particular In time, subordinate to the external forces and death, and in practical terms it is also dependent. The position is changing where there is a consideration of the object as beautiful: this consideration is accompanied by exemption from one-sidedness, therefore, from limb and non-free both subject and its subject: In the subject, the non-free finiteness is converted into free infinity; Also, the subject ceases to live only by fragmented sensual perception, it becomes concrete in the object, it connects in his I and in the subject abstract side and dwells in their concreteness. Also in practice, the subject is aesthetically contemplating postponed their Objectives: The subject becomes for him eFFECTLY, Caring for the usefulness of the subject, is eliminated by incompatibility, there is no desire to possess the subject to meet the final needs (p. 145-148).

No doubt, Hegel's right is that in one reason, beauty does not comprehend: for perception, it requires a combination of all three types of intuition, sensual, intellectual and mystical, because of the highest levels of beauty lies sensually embodied individual being of the personality (about the perception of individuality, see The chapter "Human I as a subject of mystical intuition" in my book "Sensual, intellectual and mystical intuition"). But this is not enough, earlier than the act of intuition will erect an object for aesthetic contemplation from the area of \u200b\u200bsubconscious in the conscious scope, the liberation of the will is needed from selfish aslets, disintendant Subject or, more precisely, he is a high interest in its subject as self-relief, which deserves contemplation without any other practical activities. Itself, of course, this is a passion for the subject of themselves by itself, as well as any communication with value, the emergence of a specific feeling in the subject, in this case, the feelings of beauty and pleasure beauty. From here it is clear that contemplation of beauty requires the participation of the whole human person - and feelings, and will, and the mind, just as, according to I.V. Kireevsky, comprehending the higher truths, mainly religious, requires a combination into a single whole human abilities.

Aesthetic contemplation requires such a deepening in the subject, at least in the form of hints there is a connection with the whole world and especially with the infinite completeness and freedom of the kingdom of God; Self, of course, and the contemplative subject, who threw off all the final interest, dates into this kingdom of freedom: aesthetic contemplation is anticipating life in the kingdom of God, in which disinterested interest in someone else's being, not less than to his own, and, therefore, is achieved infinite expansion of life. From here it is clear that the aesthetic contemplation gives a person feeling happiness.

All of the above-mentioned parties of aesthetic contemplation especially applies to the perception of perfect beauty, but we will subsequently see that the perception of imperfect earthly beauty has the same properties.

We can raise the question: how to find out if we have a deal with beauty or not? In response, I will remind you that every personality, at least in the subconscious of its own, is related to the kingdom of God and with perfectly perfect future, its own and all other creatures. In this ideal perfection, we have an absolutely reliable scale of beauty, unmistakable and generally binding. Both truth and beauty is immutablely testifies by itself. We will say that in this case it becomes incomprehensible doubts, oscillations, disputes that arise so often when discussing the issue of the beauty of the subject. In response to this bewilderment, I will indicate that disputes and doubts arise not at a meeting with the ideal of beauty, and with the perception of imperfect items of our kingdom of being, in which beauty is always crowded with disgrace. In addition, the conscious perception of these items always happens to be fragmented, and some people see in the subject of some parties, while others are aware of the other parties.

M.I. Mikhailov

Basics of aesthetics

Nizhny Novgorod

Mikhailov M.I.

Basics of aesthetics. Tutorial. N. Novgorod: Vgip, 2011. p.

Reviewers:

honored Science Worker, Doctor of Philology, Professor of the Nizhny Novgorod State University. N.I. Lobachevsky IK Kuzmichiv;

candidate of Philosophy, Associate Professor Nizhny Novgorod State University. N.I. Lobachevsky V.A. Beluusov

In the teaching aid of the doctor of philosophical sciences, doctors of philological sciences, Professor M.I. Mikhailov covers the most important topics at the course of aesthetics. Particular attention is paid to the analysis of the main aesthetic categories.

In the process of studying aesthetic problems, extensive literary and artistic material is used.

The manual is designed for students of the university and all interested in the problems of aesthetic science.

M.I. Mikhailov

VGIP, 2011.

Preface ................................................... ..................................... four

Introduction Aesthetics like science ............................................... ............. nine

1. Aesthetic culture of the person .................................... 12

1.1. Essence of aesthetic culture of personality ................................... 12

1.2. Structure of aesthetic culture of personality .................................. 13

1.3. The meaning of aesthetic culture of the personality ..................................... 18

2. Basic aesthetic categories ................................. 24

2.1. Tragic ............................................................. ............................... 24.

2.1.1. The origins and the essence of the tragic .............................................. .... 24.

2.1.2. On the ratio of dramatic, heroic, tragic ... 47

2.2. BEAUTIFUL................................................. ................................ 53.

2.2.1. The nature of the beautiful ................................................ .................. 53.

2.2.2. Beautiful, beauty, beautiful ............................................. ........ 68.

2.3. Comic ............................................................... .............................. 88.

2.4. Ugly ................................................. ............................... 100

3. Art ................................................. ........................................ 110.

3.1. The concept of art ................................................ ............................. 110.

3.3. Artistic image................................................ ................... 139.

3.4. Kinds of art................................................ ................................. 144.

3.5. The main artistic directions in art ..................... 151

4. Artist: Personality and creativity ................................... 162

4.1. What is creativity ........................................................... ......................... 162.

4.2. Artist: Essence and structure ............................................. ....... 162.

4.3. The problem of artistic and creative abilities ...................... 167

Conclusion ............................................................... ...................................... 171.

LITERATURE................................................. ........................................ 173.

Preface

Recently, aesthetics has become not fashionable. The needs of people increasingly began to wear material (economic), not spiritual character. And this is very bad. N.V. Gogol was a thousand times right when she argued ("chosen places from correspondence with friends"): "Without awakening the human soul, nothing will help, nor economic, nor social changes. Jean Monet - Father of European Integration, summarizing his thirty years of unification of Europe - said: "If I had started downloaded, I would not start with the economy, but from culture." Nothing here to recall Academician N.N. Moiseeva: "... Society is now on the threshold of the catastrophe, demanding the restructuring of all the reasons for its planetary being ... Maybe even on the threshold of a new stage of the Homo Sapiens type story, since the basis of the person's adaptation is the" soul ", if you use the terminology A.A. Ukhtomsky. "

It is not difficult to understand that the future of mankind if not in a decisive extent, it depends largely on how much it can be elevated, transformed spiritually, and therefore aesthetically, how much it will be able to imbued with a sense of beauty (beautiful). As I fairly writes I.K. Kuzmichyev, "... with the grandiose and immeasurable in their complexity with new problems only aesthetically, artistically educated, that is, a humanitarian society." Words F.M. Dostoevsky that "Beauty will save the world" in this case - not empty words, not "Declaration", but a great truth belonging to genius. And this truth is impossible to forget.

Accordingly, this must be recognized that aesthetics should belong a priority in the system of socio-humanity sciences studied at the highest school.

It is important to say that distinguishes this tutorial from this kind of work? it primarily The fact that the focus of the author is the most important (fundamental) aesthetic categories that make up the "skeleton" of aesthetics as science: beautiful, elevated, tragic, comic, low, ugly. Copyright view of nature, i.e. The essence and specificity of these categories, non-standard and distinguished by the scientific novelty. This is primarily due to the fact that the analysis of one or another aesthetic category is not isolated from other categories (as a "thing in themselves"), which, unfortunately, is still distributed in aesthetic literature, but within their systematization. Secondly, the author's characteristics of the main aesthetic categories is not one-sided, but in different aspects: the gnoseological, social and psychological.

It should be noted that in modern aesthetics, especially foreign, less and less and less attention began to be given the designated problem. These traditional categories of aesthetics, including a beautiful as a central category, are gradually inferior to the so-called marginal (secondary, sidecar) concepts: intensity, novelty, irony, deconstruction, non-herarchy, simulacre, intertertainment, mosaic, risoma, physicality, paradox, narratology and Dr.

Separate authors sometimes refuse to use the aesthetics categorical apparatus and write about certain aesthetic issues in the spirit of the essay. This involuntarily leads to the erosion of aesthetic concepts, categories, including the substitution of excellent lowland, ugly. This state of affairs is unacceptable. After all, any science has the right to be called science until it enjoys certain terms and is a system of categories. Without it, there is no and can not be science as such. The German physicist V. Heisenberg did not accidentally wrote: "... We need concepts, with the help of which we could approach the phenomena that interests us. Usually these concepts are taken from the history of science; They suggest us a possible picture of phenomena. But if we intend to enter into a new area of \u200b\u200bphenomena, these concepts can turn into a set of prejudices, rather inhibiting progress than contributing to it. However, in this case, we are forced to use them and cannot succeed, refusing the concepts transferred to us by the tradition. "

It represents a significant interest and statement of M. Planck that the insolvent "attempts to apply the principle of relativity outside physics, for example, in aesthetics or even in ethics". Often the utterable phrase "all relative", according to him, is incorrect, it does not make sense within the physics itself, since the relative value implies the existence of something absolute, i.e. Always comes down to other, deeper in absolute values. "Without the background of the existence of absolute quantities, he wrote," no theory cannot be determined at all, no theory cannot be built. "

It is possible without exaggeration to say that the appeal to traditional fundamental categories is not outdated - another thing is that our ideas about them need a certain meaning correction, to a certain degree of filling new, deeper content.

That is why, as it seems to us, the main aesthetic categories (and above all) should be the absolute values \u200b\u200bin accordance with which (or through the prism of which) should be considered and evaluated by the relative values \u200b\u200b- marginal concepts of modern non-classical aesthetics.

It is important to take into account the fact that aesthetics as a scientific discipline should not be placed in the tail of art (modern art). Moreover, it should not just keep up with artistic practice (often with unwanted practice), but in a certain sense to serve as the basis, support for the artistic activities of the Creator, his aesthetic aspirations and goals, and this means to perform the value-normative and regulatory role. In this regard, it is necessary to in many ways to agree with A.Yu. Bolshakova, when she, analyzing the state of modern literature, concludes: "... The subject of actual literature has always been and remains not the notorious" reality ", and the aesthetic ideal in its depths, deploying depending on the specifics of writer's dating and elected image election - Miscellaneous faces (aesthetic dominants). From the elevated and beautiful to the lowland and ugly. It is worth understanding this truth, and everything becomes in place. "

Consequently, in itself suggests the conclusion: not only aesthetics - a sirruchnoye artist, wider - the creator of aesthetic values, but also the artist, the creator of aesthetic values \u200b\u200bis not at least - a healthy aesthetics (as a scientist).

Unfortunately, the aesthetics at the present stage loses its former mission - the estimated regulatory and "projectively" -metological function and, first of all, because it gradually turns into essistics from science, in the maid of various kinds of pseudo-arms and Deltsov from art.

Aesthetics Middle Ages

During the rule of religious worldview, aesthetic views were built on the denial of pagan, i.e. Ancient representations. Not only carnal, bodily beauty, but also in general the beauty of the natural world. And at the same time, the religious philosophical aesthetics used the philosophical language and the concepts that were developed in the era of antiquity. Late antiquity also leaving the materialistic ideas of the ancient Greeks.

Neoplatonism has already combined the elements of mysticism and the ideas of supersensible. From this there was one step towards the idea of \u200b\u200bthe world as the incarnation of the Divine Plan, to the superfluctal beauty of God. According to the views of religious philosophers, eternal, top, absolute beauty is God. Plato's thoughts about the overall world of ideas were adjusted to the limit. But Plato through this hoax was made a step towards making human nature.

To comprehend that a person lives in the world of ideas, his activity is based on ideas, on the implementation of ideas. Therefore, the interaction of a person with a substantive world is based on the perception of the ratio of the idea and a sensual unit subject. Religious aesthetics absolutes even stronger than the ideal world of man, turning it into the transcendental world of God. And completely opposed the perfect and material. And in knowledge, and in the work, a person has the opposite of ideas and things, but only in relationships. Religion, absoluting the spiritual principle, perhaps and reveals his actual importance in the life of humanity, but at the same time distorts the real interaction of spiritual and material in nature.

Thomas Akvinsky (1225-1274) actually summed up the western medieval aesthetics. He suffered a beauty focus on sensually perceived, natural beauty, appreciating it in itself. He has an excellent thing only when her nature is extremely expressed in its appearance, essence. The beauty of Thomas determines as a combination of its objective and subjective characteristics. Objective characteristics: "Proper proportion or consonance, clarity and perfection." Subjective aspects he saw in the ratio of the beautiful with cognitive ability, which is implemented in the act of contemplation, accompanied by spiritual pleasure. Under the art of Thomas understood all sorts of skillful activities and its result.

Aesthetics of the Renaissance

The worldview of the Renaissance can be imagined from the referring from the famous "Speech about the dignity of a person" Giovanni Pico DellamarRilandole. Mirandola (1463- 1494) writes that God, having created a person and putting it to the center of the world, turned to him with such words: "We do not give you, oh, Adam, nor a certain place, no own way, nor a special duty to And the place, and the face, and the duty you had on your own request, according to your will and your decision. The image of other creations is determined within the laws we installed. You, not constantly embarrassed by any limit, define your image in your decision, in the power of which I imagine you. " Revival is taken to be returned to antiquity. But it differs from antiquity with a radically understanding of a person, the ideal of man. Antiquity forms an idea of \u200b\u200ba person whose boundaries are limited and determined by its nature. The worldview of the Renaissance for the first time is aware of that this world did not put any limits for the development of man. It begins to feel the infinity of the creative forces of man. Revival - the era of early capitalism. The Middle Ages prepared the development of productive forces, the population increased, the crafts were improved, the person began to comprehend the laws of nature. And he himself began to change. Obtained the development of his thinking, will, interest, needs. It became necessary for his own development.

Early capitalism brought the need for personal activity, enterprise. And the person is reviewing the attitude towards himself, understanding himself. Renaissance thinkers believe that the person is kind of kind, not inclined to evil, noble, and most importantly, that a person makes himself great. The era of the revival is rich in the titans of the Spirit. The ideal of the era is a master. And the titans of the Renaissance know several languages. Own several types of arts. Leonardo da Vinci and sculptor, and engineer, and poet, and architect, and painter, and philosopher, theorist of art. In the center of the art of Renaissance, a natural, sensual person who lives with earthly joy. But at the same time, the rebirth creates the ideal of a person of honor, dignity, high spirituality and morality. Dante in the "Divine Comedy" passes through the centuries, lived by humanity, and overlook the moral state of these eras on the example of the fate of the historical individuals who came to hell. Boccaccio in the Decameron is full of irony in relation to the obstacle piety of the servants of the Church. In fact, he opposes the universal adequacy, which is typical of believing humanity. And he is looking for the true purity of the human spirit.

The philosophy of this era is more busy with problems of art. Art in this era carries the main ideological function. It creates a sensual ideal of the era and at the same time it is a creation by a man of his sensuality. His human sensuality. The theorists of the Epoch consider the art of the form of knowledge of nature. And this is true, for the nature of a person as sensually perceived nature is not given to a man inheritance. He creates this nature and assigns it. Creates the power of imagination.

Aesthetics of the era of classicism

The era of the formation of a single economy market in large territories. There are strong centralized states. By virtue of this, nations arise with a single language, a single psychological warehouse. Science, scientific warehouse of thinking occurs. The general requirement of the epoch is the subordination of the individual civil debt. And at the same time, there is a need to strengthen the role of the state in the relationship of individuals, since the strengthening of bourgeois relations is fraught with the war of all against all. Aesthetic views of the era

follow the impact of their time. The rationalistic worldview gives rise to the aesthetics of Nikolobujul (1636-1711). In its work, "Poetic Art", written in poetic form, Bouoyert holds the idea of \u200b\u200bregulating genres and types of art. According to his views, the spiritual start does external, material beautiful. But for him the spiritual principle is rational, mind. Beauty outside the truth is not. Strict certainty of the genres of art, let's say, in the drama, the principle of unity of time, place and actions comes from understanding that rationality is primarily organized, according to the logic of the mind, clear logical forms. A vivid example of such an understanding of art is the garden of Versailles, where the principle of bringing beauty in nature is confirmed. Not wild nature is beautiful, but only an arranged human mind.

Aesthetics of the Epoch of Enlightenment

The next stage in the development of the capitalist society is characteristic of a hot host to serfdom. The idea of \u200b\u200badmiration for God, the elevation to the Divine is replaced by the idea of \u200b\u200benlightenment, the formation of the people. The leaders of the Enlightenment defend the interests of the masses, peasants. They believe that the elimination of serfdom will bring with them a common well-being. Early bourgeois revolutions occur in this era. The bourgeoisie acts as a progressive class, which bears the liberation of the people. The ideas of the bourgeoisie in this era are progressive. Her spiritual leaders are struggling with ignorance, obscurantism, religious dope, medieval pseudonuka, anti-human feudal morality, with religious art and aesthetics.

The aesthetics of this era is an integral part of the ideology of the third class before the Great French Revolution. This aesthetics develops an idea of \u200b\u200bart, which is available to everyone, which is democratic, confesses the principle of reproducing life and committing a court over him, truthfully and ideologous. Denis Didro comes to the idea that art reproduces the typical characters that each class has its own characteristics, its human types. Almost all the figures of this epoch write and argue about the educational role of art. And the French philosopher E. Codiglik (1714-1780) saw the main reason for the occurrence of art in the need to communicate people.

Modern Middle Eastern Aesthetics

By the beginning of the 20th century, under the influence of natural sciences, as well as partly as a result of psychological studies and the developed classification of mental elements, idealistic methodology of phenomenology was formed. Considering the unsopular structures of consciousness, freed from naturalistic installations, it removes the dismemberment of the subject and the object, reduces the activity of consciousness reflection exclusively as a subordinate self-knowledge. One of the founders of phenomenology is F. Brentano. E. Gusserl was a student of F. Brentano and began his philosophical career, when the most influential directions in Western philosophy were positivism, neocantianism, and as a whole, empiricism, individualism, science, and conventionalism dominated. Skepticism and relativism, according to E. Husserly, destroying human knowledge, caused a sharp protest in his soul and it finds a new, logically reliable base in the form of a phenomenological reduction. "His discovery of the world of objects with an absolute being, Gusserl attached great importance. It was then discovered, in his opinion, a genuine extensive apodictic basis on which human knowledge can be built. Phenomenological reduction leads to a change in the point of view, installation, man: having exercised reduction, it moves from the natural installation of consciousness to the phenomenological.

With natural, natural, installation of consciousness, the existence of study objects is relatively subject to question; With a phenomenological installation, it is absolutely and undoubtedly "4. The new position of E. Husserl attracted many young philosophers, such as M. Scheler, N.Gar-Tman, A. Phender, M.Giger, A. Werein, O. Boekker, among them was M. Khaidegger, who Formed a phenomenological movement. The aesthetic theory of the XX century receives in phenomenology all the necessary means for its deployment and existence in the context of a rather complex spiritual picture of Western Europe. The reduction method makes it possible to explore the understanding of the subject of knowledge not as empirical, but as transcendental, which is fundamentally important for aesthetics. The person acted as (a kind of whole) the world of denoted truths, which are above the empirical and psychological consciousness and makes sense.

The Gusserlevsky method of identifying a priori structures of human existence was actively used in aesthetics such scientists of the phenomenological direction as M. Merlo-Ponti, M. Dufren, R. Ongrden, and others. In his philosophical concept, Maurice Merlot-Ponty interprets the human attitude to the world through such a characteristic of consciousness as intentionality. Earring the category of perception to the "Supreme and Central", the philosopher is a "neutral field", where human intentions (intentions) communicate with the world. When working in the problems of a linguistic nature, M.Merlo-Ponti creates a number of prerequisites for analyzing artistic and aesthetic phenomena and their existential interpretation. Phenomenological connection with aesthetics, art and literary criticism showed a later-generation scientist Michel Dufren.

In his views on the maintenance, condition and prospects for the development of art, he expressed a number of fundamental additions to the new European aesthetic thought in such works as the "phenomenology of aesthetic experience", "poetic", etc., as well as in the articles "Aesthetics and philosophy" / I967 /, "Philosophy in the West" / i973 /. The scientist proposes to take into account in relation to modern art such indicators as internationalization, the prevalence of art in reproductions, the causes of aggressiveness of anti-artism, the ratio of "new funds" of artistic production ", standardization of industry and creative artist's freedom. The philosophical and anthropological tradition in the form of classical psychoanalysis attracted the widest interest of artists not only in Europe, because the psychoanalytic approach has greatly contributed to avoid not so many artistic collisions as much psychological closetness on themselves. Full emotional openness occurred not immediately and the embodiment of the ideas of Z. Freud into artworks led to the asociology of art, a decrease in its general accountability.

However, Z. Freud himself most likely gave himself a report in what stage of spiritual maturity is humanity, in any case what the reasons for his concern, misfortune and disturbing sentiment. "It seems to me that Freud writes, - that the question of the fate of the human race depends on whether the development of culture will be possible, and to what extent, to curb the human urge of aggression and self-destruction, which disrupts the coexistence of people. In this regard, perhaps, just the modern era deserves special interest. " The human personality in the entire fullness of its essential features is in the center of the doctrine of personalism, which also comes from the correlation of human will with God as the highest start. Human activities Personalists give not so much rationalistic as aesthetically poetic character. So, Emmanuel Minga through poetic images made tangible concepts and reflections on the spirit and body, on biological, physical and existing in time. The Magic Language of Peace Transforming Personnelists concluded in poetry and art, protesting against some directions of modernism and counterculture. In a romantic manner and with deep sadness, E. Minga in his observations over the means of art and in general, the fate of personalist aesthetics: "Being a disembodied, poetry is also not coming down to the pure contemplation of the idea, nor to the creative power of the Spirit. Throughout human history, it acts as a sensual expression of the internal homelessness of existence; She tends to tear the usual point of view, to direct the divine light on everyday items and bring the exciting presence of the usual in the elevated spheres.

It is true that many games in abstraction cover their inability to comprehend the limits of the human, while others, disappointed in all kinds, intricacies, are comforted by external beautifulness or the fact that today in fashion. It is also true that all sorts of deformations in art are a sign of deep nihilism of the era. "8 The remark of the thinker is valid also because the modern situation is predicted in it, when the aesthetic in the structure of human existence does not find a conceptual counterpart in the theory as This is reflected (let hierarchically) in classical gnoseology. The philosophical understanding of art in his respect to consciousness acquires the cosmic dimension, which is trying to embed in the worlds of historical realities and social forms of human life. Indeed, the ontology of art requires a sociocultural measurement, but does it mean that it is necessary to completely abandon the classical foundations of the methodology, will it allow it to reach a new level of comprehension of nature of art, as a unique phenomenon of human existence? As long as the question remains open, there is always hope for a certain "breakthrough", which would take possession of social anthropology in the direction of "aesthetic examination" on human and humanity. Indeed, there is such experience in the tradition of philosophical anthropology.

On the eve of the XXI-th century, the appearance of the aesthetic theory is becoming increasingly significant, various aspects of the formation and existence of this science are constantly interested in scientists. Moreover, the objective, essentialist (essential) art theory is needed and possible. Another thing is that at the stage of postmodernism, where everything turns out to be in the past and this is a normal situation in which not only the world culture is located, but to a certain extent and our also: "There is a new situation in which cultural studies as methanuka becomes the only way adequate Descriptions and analysis of this type of relationship, while traditional aesthetics, by virtue of its hierarchy, is powerless to understand what happens "9. The confusion and the estimated crisis of aesthetic science could switch to the constructive process through the appeal to the indigenous bases of the aesthetics itself, its empirical and theoretical level, based on the same philosophical and anthropological tradition.

The study of aesthetic knowledge as a theoretical system, analysis of functional orientations of aesthetics, has not lost their relevance. Due to the fact that aesthetics is an area of \u200b\u200bmethodological reflection facing humanitarian knowledge, and consequently, an interpretational and aesthetic and aesthetic and aesthetic, philosophical and aesthetic and aesthetic beginning fall into the field of view of aesthetic conquest. The efforts of centuries-old cultural creativity in aggregate with the individual theoretical constructions of individual aesthetics scientists, three types of aesthetic theory were formed depending on the predominant system-forming principle: philosophical-aesthetic theoreticality, general estate-theoritics and private-scale aesthetic-theoretical constructs.

Now the new style of methodological reflection is established, which forms a certain type of methodological attitude to knowledge and philosophical-aesthetic transformation. In its content, this path integrates the subject aesthetic and philosophical knowledge. However, the greatest complexity arises in the interpretation of the concept of "picture of the world" as substantive boundaries and completeness of the volume regarding the strict scientific categories, principles, laws of modern aesthetic theory. Along with the biological, physical, philosophical, the sensual-spatial, spiritual and cultural, metaphysical picture of the world can be distinguished. Drawing this question "... We make the subject of a special study of the ambivalence of human peace, its inconsistency, which in the boundary manifestations, acts as antinomicity.

Human existence contains fundamental tensions in itself, the manifestations of which - from the "all-language" semantic dialogue to the tense human between the limb and infinity, meaning and nonsense, life and death, etc. ". Thus, the philosophical anthropology of the integral essence of which is phenomenology, existentialism, psychoanalysis, neo-studies, personalism and their all sorts of modifications, acts as a context for the new fundamental ontology of aesthetic.

Nikolai Onufrievich Lossky

Preface

The beginning of the philosophical creativity of Nicholas Onufrievich Lossky (1870-1965) - the Great Russian philosopher, which created the original system of intuivism and personalistic ideal-realism, refers to the period of the Russian religious and philosophical revival. Before the forced emigration in 1922, Lossky acquired world fame due to its fundamental research: "Justification of intuiviism", SPb., 1906 (here is its theory of knowledge, or, according to Berdyaev, "gnoseological ontology"); "Peace as an organic whole", M., 1917 (metaphysics); "Logic", GG, 1922.

The emigrant period of Lossky's activities is marked by extraordinary productivity. He carefully develops and improves all aspects of his philosophical system, seeks to give it a conceptual completeness, integrity and completion. His books are in the world, devoted to the basics of ethics, axiology, theoditis, the history of world and Russian philosophy. Summing up the preliminary results of the philosophical work of Russian thinkers by the middle of the XX century, V.V. Zenkovsky noted: "Lossky is fairly recognized by the head of modern Russian philosophers, his name is widely known throughout, where philosophy is interested. However, he is hardly the only Russian philosopher, built a system of philosophy in the exact sense of the word, - only on the aesthetics issues, it is still (as far as we know) did not speak in a systematic form, and on the issues of the philosophy of religion, he touched in different works Only some are predominantly private issues. "

In the late 40s. The XX century, when the above lines were written, the books "Dostoevsky and his Christian world" (1953) were not yet published (1953), "Realcation" (for the first time published in 1992. The publishing group "Progress" in the series "Library of the Journal" Path " "), Who, together with the previously published monograph" God and world evil. The foundice foundations "(1941) give a complete picture of the religious views of Lossky.

The main aesthetic essay of N.O. The Lossky "Peace as a beauty exercise" was created in the second half of the 30s - early 40s. On its basis, Lossky read the lecture course "Christian aesthetics" for students of the New York Holy Vladimir Spiritual Academy, where he taught from 1947 to 1950. Some fragments of this work were published at different times in different languages. As evidenced by the letter of Lossky to A.F. Raucheva dated April 9, 1952 (see Appendix), the book has lacquered in YMCA-Press publishing house for a long time. Now it is possible to publish it in the author's homeland.

By providing the reader the opportunity to evaluate the encyclopedic multifaceted aesthetic looks of Lossky, we will be fattening only for one not essential testimony of his son - B.N. Lossky, famous art historian, historian of architecture, - where the essential intention of the whole book is reflected. Remembering the episode associated with the sorting of literature in the last days before expulsion from Russia, B.N. Lossky writes that his father "directional realism was no longer presented as a seventiary grandmother, but not as the world of art Volodya and I am" absolute value "in Russian painting. The latter became clear to us when the Father, having grown to our act, took out a deposit sheet from the folder with the "Griefless" Kramsky with the words like "what, is it not saying that such a felt manifestation of thought?" I remember exactly the word "thought" and it seems that for the father, the pictorial art was mainly one of the types of 'manifestations of thought ", which may notice the reader of his book" Peace as an embodiment of beauty ", which seems to finally be on the light in Russia. "

30 years after the death of "Patriarch of Russian philosophy", the publication of the book "Peace as a beauty" in his homeland is completed by the publication of the main philosophical works of N.O. Lossky.

The work is printed on the machine-writing original with the handwritten copyright, stored at the Institute of Slavic Studies in Paris. Publications have preserved the features of author's spelling and punctuation.

P. B. Shalimim

Introduction

"Aesthetics There is a science about the world, because he is beautiful," says Glockner.

Actually, the decision of every philosophical question is given from the point of view of the world whole. And of course, studies of the essence of absolute values \u200b\u200bthat permeate the whole world can be produced otherwise, as by considering the structure of the whole world. Therefore, aesthetics, like a philosophy department, there is a science of the world, since it is beauty (or disgrace). In the same way, the ethics is the science of the world, since it is made moral good (or evil). Gnosheology, i.e. the theory of knowledge, there is a science that opens the properties of the world and knowing the subjects, thanks to which the truths about the world are possible. Total more clearly the focus of philosophical research on a global whole is found in the central philosophical science, in metaphysics, which represents the doctrine of the global existence as a whole.

I remembering the fact that every philosophical problem is not solved anywhere, as in connection with the world whole, it is not difficult to understand that philosophy has the most difficult from the sciences that there are many directions in it, fiercely struggling among themselves, and many problems can be considered distant from Some satisfactory solution. And aesthetics, like ethics, gnoseology, metaphysics, contains many directions, sharply different from each other. However, I decide to argue that aesthetics belongs to the number of philosophical sciences, relatively highly designed. True, it has many areas of very one-sided, such as physiologist, formalism, etc., but getting acquainted with these extremes, it is not difficult to see which aspect of truth they contain and how it can be included is not eclectically in the full system of teaching about beauty. The presentation of these directions and criticize them I will give at the end of the book. Moreover, even the main disagreement, the doctrine of the relativity of beauty and the doctrine of the absoluteness of beauty, i.e., aesthetic relativism and aesthetic absolutism, I will collide with each other for the summary refutation of relativism only at the end of the book. The whole statement of the teachings on beauty I will lead in the spirit of aesthetic absolutism so that it will simultaneously refute the various arguments given in favor of relativism. In the same way, in the process of presentation, arguments will be made against psychologism in aesthetics, but a summarizing presentation and the refutation of this direction will be given only at the end of the book.

The initial point of the entire aesthetics system will be metaphysical doctrine the ideal of beauty. Such a statement directed from top to bottom provides the greatest clarity and completeness. The so-called "scientific", a positivistic study, going upwards, leads to the most prominent representatives of these areas approximately the same ideal essentially, but without sufficient clarity and strength, and less outstanding ends with shift in extreme one-sidedness.

Absolutely perfect beauty

1. Ideal beauty

Beauty is value. The overall theory of values, axiology is set out in me in the book "Value and Genesis. God and the kingdom of God as the basis of values \u200b\u200b"<Париж, 1931>. Exploring beauty, I will, of course, proceed from my value theory. Therefore, so as not to refer the reader to the book "Value and Genesis", I will briefly state her essence.

Good and evil, i.e. positive and negative value in the most general meaning of these words, not in the sense of only moral good or evil, but in the sense of any perfection or imperfection, also aesthetic, there is something so basic that the definition of these concepts through An indication of the nearest genus and species sign is impossible. Therefore, the delimitation of good and evil is produced by us on the basis of direct discretion: "This is good", "then - there is evil." On the basis of this immediate discretion, we recognize or feel that one deserves approval and worthy of existence, and the other deserves the censure and not worthy of existence. But dealing with the complex content of life, it is easy to fall in a mistake and not to notice the evil disguised by admixture of goodness, or not to evaluate good, which in Earth Being is not free from flaws. Therefore, it is necessary to find the primary absolutely perfect and comprehensive good, which could serve as a scale and the basis for all other estimates. Such a higher good is God.

The slightest attachment to God in religious experience opens it to us as good and exactly how absolute fullness of being, which herself makes sense that justifies it, making it the subject of approval, giving it an unconditional right to implement and preference to something else. At this discretion of the highest value there is no logical definition of it, there is only an indication of the primary start and verbose, but still not a complete transfer of the consequences arising from it for mind and will, to any extent attaching to it (justification, approval, recognition of the right , preference, etc.).

God is good in the comprehensive meaning of this word: He is the truth itself, the beauty itself, moral good, life, etc. Thus, God and it is every face

The Blessed Trinity is a comprehensive absolute intruder. The complete interconnection of the Father's God, the Son and the Holy Spirit in each other's life gives the right to argue that the comprehensive absolute intruder is not divided into three parts and exists not in three copies: it is one in three faces. Moreover, and every creature member of the Kingdom of God is a person who decent to join the Divine Fullness of Being, due to his favorite path of good and truly received gracious from God, access to the assimilation of his infinite life and active participation in it, this is a person who achieved oblivities to grace and At the same time, having a character although the twearny, but still comprehensive absolute self-relief. Any such personality is the creature son of God.

Personality is a creature possessing creative Silo and freedom: She freely creates his life, performing actions in time and in space. In person, it is necessary to distinguish her pristine, the God created the essence and creative dese. The deep essence of the individual, I have an exemprect and superfective creature; Only their manifestations, their actions give the form of temporary (mental or psychoid manifestations), or spatial-temporal (material manifestations).

A supernight creature, creating its manifestations in time and being a carrier of them, is called substantiation in philosophy. To emphasize that such a creature is the creative source of its manifestations, I prefer to call it the term substance figure. So, any personality is a substantial figure. Only personalities are able to carry out an absolutely perfect life, actively joining the Divine completeness of being. Therefore, God is created only by personality, that is, only substantial figures. The world consists of an infinite multitude of personalities. Many of them are creating all their life manifestations based on love to God, more than to themselves, and love to all other creatures in the world. Such personalities live in the kingdom of God. Every creative idea of \u200b\u200bthe member of God's kingdom is unanimously picked up and complemented by the rest of this kingdom; such creativity can so be called cathedral.The creative power of the members of the kingdom of God due to the unanimity of them, as well as due to the fact that it is complemented by creative assistance to the very Lord God, is limitless. It is clear that therefore, that the individuals forming the kingdom of God carry out absolute fullness of life.

Cattle creativity is not that all the figures are creating monotonously the same thing, but, on the contrary, in the fact that every figure makes something the only one, peculiar, unique and indispensable by other creative figures, i.e. individual But each such contribution is harmoniously correlated with the activities of other members of the kingdom of God and therefore the result of their creativity is a perfect organic whole, infinitely rich in content. The activity of each member of the kingdom of God is individual, and each of them has individual, i.e. personality, the only one unique But being I. indispensable According to the value of any other creative being.

Substance figures The essence of creatures are free. They all strive for the absolute understanding of life, but some of them want to carry out this completeness of being for all creatures in unanimity with them on the basis of love for them and to God, and other figures seek to achieve this goal for themselves, not worrying about other creatures or thinking About them, but wishing to benevolence them without fail in their plan and permission, that is, putting themselves above them. Such itself, i.e., egoistic figures are outside the kingdom of God. Many goals set by them are in contradiction with the will of God and with the will of other figures. Therefore, they are in a state of partial deposition from God and the separation from other figures. To many creatures, they enter the attitude of hostile confrontation. Instead of cathedral unanimous creativity, it is often mutual constraints, preventing each other's life. Being in this state of insolation, myself, the prosperity of life is carried out instead of the completeness of life a scarce life with a depleted content. An example of the extreme isolation and poverty of manifestations can serve as the lowest steps of natural being as free electrons. These are substantial figures that make only monotonous actions of repulsing other electrons, attracting protons, movement in space. True, they, as creators of these actions, is the essence of the essence of ultra-long and supernatural; And they strive for the absolute fullness of being, but it is impossible to call them by valid personalities. Indeed, valid Personality is a figure that is aware of absolute values \u200b\u200band must be carried out in their behavior. In our false kingdom of being, a person can serve as an example of a real person, although we, people often do not fulfill their debt, yet each of us knows what is called the word "debt." As for the creatures that are at such a level of dining of life, as an electron, they are not at all able to carry out acts of awareness, but also they make their actions to be slander, leading to psychoid (i.e., very simplified, but still similar mental) instinctive aspirations Better life, and they unconsciously accumulate life experience and therefore are capable of developing. From the poverty of life, they come out, entering unions with other figures, that is, uniting with them their strength to achieve more complex forms of life. So arise from the combination of electrons, protons, etc. Atoms, then molecules, single-celled organisms, multicellular organisms, etc. In the center of each such union, a leader is capable of organizing a whole union and create such a type of life that attracts less developed figures So they freely enter into an alliance and more or less obey the Chief Affairs, combining their strength to jointly achieve common goals. Looks higher and higher on the way of the complication of life, each figure can achieve both the stage on which he becomes capable of acts consciousness And finally, it can become a matter of person. Therefore, no matter how low it stands in the preceding steps of its development, it can be called potential (maybe a person.

Accusation acts produced by leaders claiming selfish goals create material physicity Each leader, i.e., a relatively impermeable amount of space occupied by its manifestations. Therefore, the whole of our area of \u200b\u200bbeing can be called psycho-material kingdom.

Every figure of the psycho-material kingdom of being, despite its state of deposit from God and stay in the poverty regarding insulated being, there is still an individual, i.e. the creature capable of carrying out a single individual idea, according to which he is a possible member of the kingdom Of God; Therefore, every substantial figure, each valid and even every potential personality there is absolute intruder, potentially comprehensive. Thus, all the figures, i.e., the entire primordial world created by God consists of creatures that are not a means for any purposes and values, and self-sufficiency absolute and, moreover, even potentially comprehensive; From their own efforts, they depends to be worthy of fertile help of God for the construction of absolute intrinsicity of them from a potentially comprehensive to the degree of relevant comprehensive, that is, to allocate events.

The teaching, according to which the whole world consists of personalities, valid or, at least potential, is called personalism.

Only the personality can be relevant comprehensive absolute selfness. " Only a person may have an absolute fullness of being. All other types of existence, derivatives of the human being, it is the various aspects of the individual, the activities of personalities, the products of their activities are valuable derivatives Existing non-otherwise, as under the condition of a comprehensive absolute good.

Derivatives positive values, i.e. derivatives of goods can now be determined by instructions on their connection with comprehensive good, precisely with the absolute form of being. Derivative good is being in its meaning for the implementation of the absolute completeness of being. This doctrine should not be understood as if any good derived is only a tool To achieve a comprehensive good, and in itself does not have the price. In this case, it would be necessary to think that, for example, the love of a person to God, or the love of a person to other people there is good not in itself, but only as a means to achieve absolute completeness of being. Also beauty, truth would be kind of good by themselves, but only as funds.

The awareness of this thesis and an accurate understanding of it is due to disgusting to its meaning, and this feeling is a faithful symptom of the thesis. In fact, the love of whatever the essence, deprived of intrinsicness and rejected the degree of only funds, there is not genuine love, but some falsification of love, melting hypocrisy or betrayal. The felt of this thesis is also detected also in the fact that it makes incomprehensible Quality of the most absolute comprehensive goodness: if love, beauty, truth, undoubtedly cash in it, essentially the means, the fact that there is an original good in the very absolute good, in God itself ? Fortunately, however, our thought is not at all obliged to fluctuate between two only capabilities; Comprehensive absolute value and service value (value of funds). Concept itself comprehensive absolute value suggests the existence of various party single comprehensive good; Each of them is absolute " partial"Selfness. Despite its production, in the sense of impossibility to exist without the whole, they remain self-profit. In fact, under the chapter of the theory of values \u200b\u200b(axiology) we have a comprehensive fullness of being as an absolute perfection. That indefinite goodness, justifiable in himself, through the impregnation of the fullness of being, belongs due to the organic integrity of it, also every moment of it. Therefore, every necessary aspect of the completeness of being is perceived and experienced as something that it is in itself good, in its content justified as a must be. These are love, truth, freedom, beauty, moral good. All these aspects of the kingdom of God with the Lord God headed by the devices are captured by the devices inherent in absolute good, such as a non-compatibility, not involvement of any hostile opposite, compatibility, reporting, being for themselves and for all, self-dedication.

Thus, in God and in the kingdom of God, as well as in the pristine world there are only intrinsicness, there is nothing that would be only a tool, they are all absolute and objective, that is, are generally common, since there is no insulated, which made it.

Following the teachings on positive values, i.e. good, it is easy to develop the doctrine of negative values. Negative value, i.e., the nature of evil (in a wide, and not ethical only value) has everything that serves an obstacle to the achievement of absolute completeness of being. From this, however, it should not be evil, for example illness, aesthetic disgrace, hatred, betrayal, etc., they themselves are indifferent and only inspired as consequence They are the unacceptable of the fullness of being, they are evil; As good justifies itself in itself, so evil is something in itself unworthy, which deserves condemnation; It in itself in itself is opposite to the absolute completeness of being as an absolute good.

But unlike absolute good, evil is not primary and not independently. First, it exists only in the creature world, and it is not in the pristine essence of it, but initially as a free act of the will of the substantial figures, and is derived as a result of this act. Secondly, the evil acts of the will are committed under the guise of good, as they are always aimed at genuine positive value, but in such a relationship with other values \u200b\u200band means to achieve it that the evil is replaced: so, to be God has the highest positive value, but the most commemorative Assigning this advantage of the creature is the greatest evil, it was the evil Satanian. Thirdly, the implementation of negative value is possible not otherwise, as by using goodness. This non-independence and inconsistency of negative values \u200b\u200bis especially noticeable in the field of satanic evil.

Having become acquainted with the general doctrine of values, we will try to give a report on the place of beauty in the value system. Direct contemplation undoubtedly testifies that beauty is absolute value, i.e. value that has a positive value for all personalities Capable to perceive it. Ideal beauty implemented where a comprehensive absolute value has been implemented perfect completeness of being, It is this ideal that is implemented in God and in the kingdom of God. Perfect beauty is fullness of being, containing the combination of all absolute: values \u200b\u200bembodied sensually.Although perfect beauty includes all the other absolute values, it is not at all the same for them and represents in comparison with them a special new value arising due to the sensually embodied by them.

Stated by me the doctrine of values \u200b\u200bis ontological Theory of values. Also, the doctrine of the ideal of beauty expressed by me is an ontological understanding of beauty: in fact, the beauty is not some kind of increase to being, but the Being itself, beautiful or ugly in certain existential content and forms.

The definition of the ideal of beauty was expressed by me without evidence. What method can you justify it? - Of course, no other way, as by experience, but this is the experience of higher order, it is mystical intuition in combination with intellect Shutoy (ugly) and sensually intuitsy. What I mean, under the spruce "experience", you can get accurate information about this, only having acquainted with I have developed by me the theory of knowledge I call intuivism. It is described in detail in my book "Sensual, Intellectual and Mystical Intuition"<Париж, 1938> And in my system "logic". The word "intuition" I will give the following meaning: the direct contemplation of the learning subject of being in the original, and not in the form of copies, symbols, structures produced by reason, etc.

2. Absolutely perfect beauty of the Godhead and the kingdom of God

God in his depths there is something unpunked, not commensurate with the world. That department of theology in which he is talking about God in this sense of the word, called negative (apophatic) theology Because it expresses only denial of all that is in the creature world: God is not a mind, there is not a spirit, there is not even being in the earth's meaning of these words; The totality of these denies leads to the idea that God is nothing - not in the sense of emptiness, but in the sense of such positiveness, which is above all the limited tweak "what". From here, in the negative theology, it is possible to designate God and positive terms borrowed from the field of consideration, but with the indication of his superiority: God is super-industrial, ultra-sufficient, ultra-fast, etc. The beginning. And even in positive (cataphathetic) theology, where we are talking about God as the trinity of persons - the Father's God, the Son and the Holy Spirit, all the concepts used by us are applied only by analogy with the creature being, and not in their own earthly sense. So, for example, the personal being of God is deeply different from our: God, being one essentially, is three-year, which is impossible for a person.

It is clear from everything that is clear that both the beauty inherent in God as a person is, there is something deeply different from everything that exists in the creature world, and may be called this word only in an informal sense. However, it is due to the deep ontological abyss that separates divine super-field from the creative existence, the Lord God, according to the main Christian dogma, descended to the world and intimately approached him by incarnation of the second person of St. Trinity. Son of God, Logos, creation idea Perfect humanity, herself assimilate her as a second nature of his own, and from the century standing at the head of the kingdom of God as a heavenly man and attends the Godhead.

Moreover, in a certain historical era of the Godheads, he descends from the kingdom of God and enters into our psycho-material kingdom of being, taking the image of a slave. In fact, as heavenly man he has space body The comprehensive whole world, and in his phenomenon on Earth in Palestine as Jesus Christ, he lived even in a limited imperfect body representing a consequence of sin. Being sinless himself, he nevertheless accepted the consequences of sin - an imperfect body, cross suffering and death, and showed us that, even while in the life of the fallen creatures, I can carry out a spiritual life, the next will of God. Moreover, in their phenomena after the resurrection, he showed us that even a limited human body can be transformed, glorified, free from imperfections of material physicality. The phenomenon of Christ in the chicken body is the highest available to us Symbolic expression of God on Earth: It implemented all perfections in sensual incarnation, therefore, implemented also the ideal of beauty.

I will be told that only my guess, not confirmed by any experience that expressed by me. I will answer this that such an experience exists: Jesus Christ was on earth in the famous body not only in the near future after his resurrection, but also in the next century until our time. We have evidence of many saints and mystics. In cases where persons worthy of these visions report them more or less detail, they usually note the beauty of the image seen by them, superior to everything on Earth. So, sv. Teresa (1515-1582) says: "During the prayer, the Lord deigned to show me only his hands, who shone the wonderful beauty that I can't express it." "A few days later I also saw his divine face"; "I could not understand why the Lord, who then rendered me and the mercy that I contemplated it all, I was so gradually. Subsequently, I saw that he led me according to my natural weakness: such a low and miserable creation could not take out to see immediately so great glory. " "You may think that for contemplation so beautiful hands and such a wonderful person do not need such a great power of the Spirit. But the glorified bodies are so supernaturally beautiful and emit such a fame that at the sight of them there are absolutely beyond themselves. " "During the Mass a day, St. Paul was the holy humanity of the Lord, as she was depicted on the resurrection with beauty and greatness, as I already described your grace "(spiritual father)" according to your order. "" "Only I want to say again: if in heaven for the settlement of our eyes There was nothing but the type of sublime beauty of the famous bodies, especially the humanity of the Lord of our Jesus Christ, then it would have been an extraordinary bliss. If this kind is even here, where his greatness is only according to our weakness, already delivers such bliss. where the pleasure of this blesso will be complete. "" White and glitter of such a vision exceeds everything that can be imagined on earth. This is not a shine that blinds, and the kind whiteness, emitted radiance, which does not cause pain contemplating, but delivers higher pleasure . Also, the light that is shining so that you can contemplate such divine beauty, does not blind. "" In comparison with this light, you even visible the clarity of the Sun - dark"; "This is a light that does not know the night, but always luminous, nothing is dimming."

Described with such a delight of the phenomenon of Christ St. Teresa saw the "eyes of the soul". It was, therefore, " imaginal " visions in which sensual qualities are given by the human soul, as if from the inside of her; Whereas in "sensory" visions, they are given as felt outside. They differ from them "intellectual" contemplation, in which the human mind has to be unfortunately essentialGod or members of the kingdom of God. However, Sv. Teresa, both types of contemplation almost always occur together, that is, the contemplation of an imagination, supplemented with intellectual contemplation: "The eyes of the soul see perfection, the beauty and fame of the Holy Holy Humanity of the Lord" and at the same time "know that he is God that he is powerful And everything can, everything puts in order, he controls everything and fills with their love "(371).

Also, the members of the kingdom of God shine their unearthly beauties. "On the day of St. Clara, "says sv. Teresa, "When I was going to pass, I was this holy in great beauty" (XXXIII ch., P. 463). On the vision of the Mother of the Mother of St. Teresa reports: "Extreme was the beauty in which I saw it" (466).

Medieval Mystic Dominican Monk Bl. Heinrich Suso lived half on Earth, half in the Divine World, whose beauty he describes in particularly bright, living paints. Talking about his visions of Jesus Christ, the Mother of God, Angels, Suso always celebrates their extreme beauty. Especially often he saw the celestialists, hearing at the same time their singing, the game on the harp or a violin, the heavenly beauty of which is incompatible. In one vision, for example, in front of him, the sky opened and he saw angels flying down and up in light clothes, he heard their singing, the most beautiful of everything he ever heard. They sang especially about our beloved Virgin Mary. The song sounded so sweet that the soul broke him away from pleasure. "

In Russian literature, there is a particularly valuable for the purpose of teaching about beauty Description of what saw and survived the landowner N.A. Motovilov, when he at the winter of 1831 visited St. Seraphim Sarovsky (1759-1833). They were in the woods near the Saint Clay and talked about the goal of Christian life. "True<же> The purpose of our Christian life, "said St. Seraphim, "consists in the compassion of the Holy Spirit of God." "How," I asked the father of the father of Seraphim, "to know me that I am in grace of the Holy Spirit?" "Then oh. Seraphim took me quite tightly by the shoulders and told me: "We are both now, the father, in the spirit of God with you ... What are you not looking at me?"

I answered:

"I can't, I can't look, because from the eye of your zipper rushed. Your face was made by the lighter sun, and my eyes leaned from pain.

O. Seraphim said:

"Do not frighten your Bogolyubie, and you now yourself also brightly become, like me." You yourself are now completely the Spirit of God, otherwise, you could not see me so much.

And, killing my head to me, he quietly in his ear told me:

- Thank the Lord God for the mercy of His unfriendly to you. You saw that I did not even crossed myself, but only in my heart I mentally prayed to the Lord God and inside myself said: Lord, I wonder for him clear and bodily eyes see the descent of your spirit that you honor our slaves when you favor's glory in the light of magnificent glory Yours. And so, the father, the Lord and fulfilled the instantly humble request of the wretched Seraphim ... How not to thank it for this his ingrowdown to us both. Sneak, father, not always and great deserts is the Lord God grace your mercy. This grace of God fagged to console your crushed heart, as a mother is caught in the concept of God's mother. Well, father, do not look into my eyes? See simply and not kill. - Lord with us!

I looked after these words in his face, and attacked me even more reverent horror. Imagine in the middle of the sun, in the most brilliant brightness of his midday rays the face of a person, talking to you. You see the movement of the mouth of him, changing the expression of his eye, hear his voice, feel that someone keeps you hands for his shoulders, but not only these hands do not see, do not see themselves, nor the figures, and only one light dazzling Stretching far away, somewhat seated around, and illuminating the bright glitter with its snowy vele, covering the glade, and a snowy croup, sprinkling from above and me and a great elder. Is it possible to imagine the situation in which I was then!

- What do you feel now? - I asked me about. Seraphim.

- Unusually good! - I said.

- What is good? What exactly?

I answered:

- I feel such a silence and peace in my soul that I can't express any words!

"This is, your Bogolyby," said Batyushka about. Seraphim, - the world, about which the Lord told his disciples: "My world I give you, I don't give you the world, I give you. There would be no more from the world of the world, the world would love his own, but the oscillation of you from the world, this in the sake of the world hates you. But dare, Yako az we won the world. " This is this to people who hated by the world of this, selected from the Lord, and gives the Lord that world that you now feel. "Peace" according to the word apostolic "every mind advantage" (Phil. 4, 7).

What else do you feel? - I asked me about. Seraphim.

- Unusual sweetness! - I answered.

And he continued:

"This is the sweetness, which is stated in the Holy Scriptures:" From Tuka, your home and your stream of sweets are drinking. " Now this sweetness is now filled and bottled on all the veins to our ineverance. From this sweetness, our hearts seemed to be melted, and we both are fulfilled by such bliss, which no language can be expressed ... What else do you feel?

- Unusual joy in all my heart!

And the father of Father Seraphim continued:

- When the Spirit of God is lifting to a person and autokes him with the fullness of his own, then the man's soul is filled with inevelopment joy, for the Spirit of God happily creates everything, for anything he touch, this is the most joy about which the Lord speaks His the Gospel: "Wife Also gives rise, torture, IMA, Yako Iyida year; Even give birth to a degree, I do not remember the sorrow for the joy, I can have a person in the world. In the world of sorrows, you will, but also, you will, you will rejoice at your heart, and no one will take joy from you. " But no matter how comforting the joy of this, which you now feel in my heart, after all, it is insignificant in comparison with that, about which the Lord himself, the mouth of her apostle, said that the joy of that "neither the eye is not a form, nor ear Nor in the heart of a man is not a goodwill, I gave God who loves him. " The preventations of this joy are given to us now, and if they are so sweet, good and fun in our souls, what to say about the joy that is prepared in heaven crying here on earth? So you, the father, rather float in your life, and see what the Lord is comforting for you in the world's life.

What else do you feel, your Bogolyubie?

I answered:

- Unusual warmth!

- How, father, warmth? Why, we sit in the forest. Now winter in the yard, and under the legs of the snow, and there are more tops in the snow, and on top of the cereal falls ... What could be the heat here?

I answered:

- And the one that happens in the bath, when it is to the Kamenka and when a couple of pairs of couples ...

- And the smell, he asked me, is the same as from the bath?

"No," I answered, "there is nothing like this fragrant on Earth." When, in my mother's life, I loved to dance and ride the balls and dance evenings, then my mother will spawn me out of spirits that bought Kazan in the best fashion stores, but also those spirits do not make such a fragrance ...

And father about. Seraphim, pleasantly smiling, said:

"And I myself, my father, I know that just like you, and you have to give it any purpose - if you feel it." Being truth, your breed! No pleasant of earthly fragrance can be compared with the fragrance that we now feel, because we are now surrounding the fragrance of the Holy Spirit of God. What earth can be like him? Note the same, your Bogolyubie, because you told me that we had warmly warm as in the bath, but look, because neither of you, nor on me the snow does not melt and above us the same. It became that this is not in the air, but in ourselves. She is the very warmth, about which the spirit of the holy words of prayer makes us screaming to the Lord: "The warmth of your holy sogray". It was not afraid of warmed wilderness and deserts, they were afraid of winter glory, being dressed as in warm fur coats, in fertile clothes, from the holy spirit of the implicit. So it should actually be, because the grace of God should dwell inside us, in our heart, for the Lord said: "God's kingdom is inward." Under the kingdom of God, the Lord intended the grace of the Holy Spirit. This is the kingdom of God inwards now and is located, and the grace of the Holy Spirit and falls away and warms us and, with a multi-solid fragrance, the air surrounding us, delays our feelings with negligible granting, filling our hearts with joy inhabable. Our present position is the same thing about which the apostle says: "The kingdom of God to bear food and pithy, but the truth is the world about the spirit of Holy." Our faith consists "not in convincing human wisdom of the word, but in the phenomena of spirit and strength." Here in this state, we are now with you and are. It was the Lord about this state: "The essence of Neznyi from the providers of the standing, it is also not to go to taste death, Dontaji see the kingdom of God, who came in force" ... Here is a father, your Bogolyuchi, what kind of joy did the Lord God forbid us now! .. That's what It means to be in the complete spirit of the Holy Spirit, about which the removal of the Macarium Egyptian writes: "I myself was in the completeness of the Holy Spirit." This is the complete spirit of the saint and us, poor, the Lord now was filled ... Well, now there is nothing more, it seems to ask, your Bogolyubie, how are people in grace of the Spirit of Svainar! .. Will you remember the current phenomenon of the ineverance of God, who visited us?

- I do not know, father! "I said," Will the Lord who will remember me to remember so alone and clearly, as I feel now, this mercy of God. "

- And I'm me, - the father of Seraphim answered me, - that the Lord will help you to keep it in your memory, because it would not be enough for my goodness so instantly to the humble mission and would not have previously hesitate to listen to the wretched seraphim, especially since Not for you are given to you to intelligence this, but through you for a whole world, so that you themselves are approved in the matter of God and others could be helpful. "

In the story of Motovilov, there is no word "beauty", but it is available in the testimony of John Tikhonov's novice (afterwards Igumen Joasaf), who said the next story of the elder Seraphim: "Once, reading in the Gospel of John the Savior's words that in the house of my father's house in many essenceI am a wretched thoughted thoughts on them, and I wasveling to see these celestial dwellings. Five days and nights spent in the dignity and prayer, asking for the Lord's grace of that vision. And the Lord really in the great grace, did not deprive me of consolation on the faith of mine, and showed me the eternal blood, in which I, the poor wanderer's earthly, (in body or disembodiedI don't know), I saw the instended beauty of heavenly and living there: the Great Far Statement and the Baptist of the Lord John, Apostles, Saint, Martyrs and St. Father's Father: Anthony of the Great, Pavel Fewy, Savva Savniered, Onufria, the Great, Brand, and All Saints Shining in the unfriendly glory and joy, what it did not see, did not hear the ear, and it did not come to thinkBut Kakaya caught God who loves him.

With these words about. Seraphim fell silent. At this time, he bowed a little forward, his head with closed eyes drooped the dollars, and he was equally quietly clouded against his heart. His face gradually changed and published a wonderful light, and finally it was enlighted that it was impossible to look at him; On the lips and in all expression it was such joy and delight of heavenly, that in the truth it was possible to call him at this time the earthly angel and heavenly man. At the time of the mysterious silence, he as if he was contemplated with the moutigation and listened to something with amazement. But what exactly admired and enjoyed the soul of the righteous - knows one God. I, unworthy, having encountered seeing about. Seraphim in such a fertile state, and he himself forgot the brag composition in these blessed minutes. My soul was in the inexpressive delight, spiritual joy and awe. Even attended, with one memory, feeling extraordinary sweetness and consolation. "

After a long silence about. Seraphim began to talk about bliss, waiting for the soul of the righteous in the kingdom of God, and finished a conversation with words: "There is no disease, neither sadness, no frustration, there sweetness and joy of the random, the righteous people will enlighten how the sun. But if that heavenly glory and joy could not explain to the Batyushka-Apostle Paul himself, what other human language can clarify the beauty of the settlement of the village, in which the righteous soul is alive! " .

The poetic description of mystical experience, opening the perfect beauty of the kingdom of God, was given. Solovyov in his poem "Three Dates". On the tenth year of life, Solovyov had a vision that was repeated later twice and influenced the entire philosophical system. It originated from him in connection with his first love. The girl in which he was in love, turned out to be indifferent to him. Revived by jealousy, he stood in the church at the dinner. Suddenly, all the surrounding disappeared from his consciousness, and the same as he saw, he describes so in a poem written shortly to death:

Azure circle, the azure in my soul,

Penetrated with gold azure

In hand holding flower of outdoor countries,

You stood with a smile radiant,

I nodded and hid in fog.

And children's love strange me

My soul is to the existence of the blind ...

What he saw he interpreted later as the phenomenon of the wisdom of God, Sofia - the eternal and perfect feminine start.

At the age of 22, Solovyov, who wanted to explore the "Indian, Gnostic and Middle Ages philosophy", fonding the problem of Sofia, received a foreign business trip to prepare for professorship and went to London to engage in the library of the British Museum. In his notebook of this time, his prayer was preserved about the desiredness of the Most Holy Divine Sofia. And in fact, here he experienced the vision of Sofia for the second time. However, it did not satisfy him in incompleteness; Thinking about it and persistently wanting to see her quite, he heard the inner voice, who said to him: "Be in Egypt!" Throwing all classes in London, Solovyov went to Egypt and settled in a hotel in Cairo. Having lived there for some time, he once evening went on foot to Fividu without supplies, in a city costume - in a cylinder and coat. Twenty kilometers from the city, he met in the desert of Bedouins, who first scared scared by accepting him abroad, then, apparently, robbed him and left. It was a night, heard the howl of Shakalov, Solovyov lay down on the ground and in the poem "three dates" so says what happened in the morning dawn:

And I fell asleep; when I woke up sensantly, -

Bashed roses Earth and sky circle.

And in purple of heavenly blustia

Ochoms full of azure fire

I looked like the first shine

World and creative day.

What is that it was, that comes forever -

All hugged here one immovable look ...

Shine under me of the sea and river

And Far Forest, and Snow Mountains.

I saw everything, and everything was only one, -

Only an image of female beauty ...

Immense in its size was part of

Before me, in me - only you.

Oh, radiant! I do not deceive you!

I saw all of you in the desert ...

In my soul, those roses are not covered,

Wherever I was kept the everyday tree.

And in fact, the system, the development of which filled the whole life of Solovyov, according to many researchers, may be called "the philosophy of eternal femininity".

The greatest Greek philosophers Plato and Plotin, going ascending to the highest kingdom of being, like Solovyov, not only by thinking, but also with the help of mystical experience, characterize it as an area of \u200b\u200bperfect beauty. In the "Pit" dialogue, Socrates reports that he told Diotim about beautiful: "What we would think if anyone had happened to see the very beautiful clear, like the sun, clean, not mixed, not filled with human flesh, with all its paints and many Another death of a fuss, but if he could have been able to see the Divine Gestrarian very uniform? What do you think there would be a bit like a man's life looking to there, seeing constantly beautiful and staying with him? Cleansing that only there, seeing the fine one by the body, how can I see him, he will be able to give birth, not the ghost of virtue, but - since it does not come into contact with the ghost - a true virtue, "since it comes in contact with Truth."

In the dialogue "State" (VII book) Socrates says: "In the field of a knowledgeable idea of \u200b\u200bgood, there is a higher and barely affordable contemplation; But seeing her, it is impossible not to conclude that it is the cause of all right and beautiful, generating visible light in the kingdom and the light source, and in the kingdom of the breathtaking it prevails, providing truth and comprehension. " He explains his thought by the myth of the cave, in which there are compounded people who can see on the wall of the cave only the shadows of things that are broken for their backs in front of the fire; Some of them managed, released from the chains, to get out of the cave and he, when his eyes get used to the light, sees the sun and lit lively rich content, genuine reality. In this myth, the highest ultrammore principle, the idea of \u200b\u200bgood, compared with the Sun, and the kingdom of perfect breathtaking ideas with the objects lighted with the sun. Moscow philosopher Vladimir Erie, author of the wonderful book "Fighting Logos" (a collection of his articles published in 1911), began to print in 1917 an article in which the goal was to show that the "Solar comprehension" of Plato was the highest step of his spiritual Experience. Probably, in this article, he would have come to the idea that the Platonic kingdom of the breathtaking corresponds to the Christian idea of \u200b\u200bthe kingdom of God. Unfortunately, Ern died, without finishing the printing of his article.

In the philosophy of the dam above the earthly reality, there are three top stages: one, spirit and world soul. The chapter is only a single, which corresponds to the Platonic idea of \u200b\u200bgood. It is inexpressible in the concepts (the subject of negative theology), and therefore the dam wants to be expressed quite accurately, he calls him super-manual, also overdo-run. From him there is a kingdom of spirit, consisting of ideas that the essence of living beings, and, finally, the third stage occupies the world soul. Like the Plato, the idea of \u200b\u200bgood is the "Cause of the right and beautiful" and the Plotina is a single "source and primary source" *. The ideal perfectly carried out in the kingdom of the spirit, the breathtaking beauty of which the dams, by the way, characterizes such features: In this kingdom, "every creature has the whole (spiritual) world and contemplates it entirely in every other creature, so everything is everywhere, and all There is everything, and everyone has everything, and impresses the brilliance of this world. " """Here", i.e. we have on earth, "any part comes from the other, and remains only part, there Any part comes from the whole, and the whole and part coincide. It seems part, and for an acute eye, like a mythical line, who saw the inside of the Earth, opens as a whole. "

In his book "Peace as an organic whole"<М., 1917> (Ch. VI) I try to show that the kingdom of the spirit in the dam system corresponds to a Christian understanding of the kingdom of God as the kingdom of love. Thus, both in the Christian idea of \u200b\u200bthe world, and in the doctrine of the dam, ending with all ancient Greek thinking, since the philosophy of the dam is the synthesis of Plato and Aristotle systems, the Kingdom of God is considered as a region where the ideal of beauty is carried out.

The composition of perfect beauty

1. Sensual embodiment

The experience of the kingdom of God, achieved in the vision of the saints and mystics, encompasses the data of sensual, intellectual and mystical intuition in an inextricable combination. In all these three of its parties, he represents the immediate contemplation by the person of being being. However, in human consciousness, this contemplation is too little differentiated: very many data of this experience are only conscious, but not identified, i.e. are not expressed in the concept. This is one of the deep differences in our earthly intuition from intuition inherent to Divine Mention. In the divine mind, intuition, as he says about it from. P. Florensky combines discursive dismemberment (differentiance) to infinity with intuitive integration to unity.

To raise the knowledge about the kingdom of God, obtained in visions, it is necessary to add it to the speculative conclusions arising from the knowledge of the foundations of God's kingdom, it is from the fact that it is the kingdom of personalities who love God more themselves and all other creatures like themselves. The unanimity of the members of the Kingdom of God frees them from all the imperfections of our psycho-material kingdom and, by giving themselves the report in which the investigations are obtained, we will be able to express various aspects of the quality of the kingdom in the concepts, and therefore aspects, you need to have an ideal of beauty .

Beauty, as already mentioned, there is always spiritual or spiritual being, sensually embodied i.e. inextricably soldered with bulk Life. In the word "physicality" I designate the whole set spatialprocesses produced by any creature: repulsion and attraction arising from here relatively impermeable volume, movement, sensual qualities of light, sound, heat, smell, taste and all sorts of organic sensations. To avoid misunderstandings, it is necessary to remember that the word "body" I designate two deeply different concepts: firstly, the body of a substantial figure is total All substantials operators submitted by CMI / To live together; Secondly, the body of the same figure is total All spatial processes, They produced with his allies. Confusion from this cannot happen, because from the context in most cases it is immediately visible, in what sense the word "body" is used.

In the psycho-material kingdom of the body of all beings material i.e. the essence of impenetrable volumesrepresenting the actions of the mutual repulsion of these creatures. Repulsion arise between them as a result of their self-love. In the kingdom of God, no creature pursues any egoistic goals, they love all the other creatures, as themselves, and, therefore, do not produce any repulsions. From here implies that members of the kingdom of God do not have material tel. Does this mean that they are disembodied perfume? No, no way. They have no material bodies, but they possess transformed bodies i.e. by bodies consisting of spatial processes of light, sound, heat, aroma, organic sensations. From material bodies, transfiguration bodies are deeply distinguished by the fact that they are mutually permeable, and the fact that material obstacles do not exist for them.

In the psycho-material kingdom, a bodily life consisting of sensory experiences and sensual qualities is a necessary part of the wealth and content of being. High value has countless organic sensations, such as the feeling of saturation and normal nutrition of the entire body, the feeling of bodily well-being, cheerfulness and freshness, bodily cheerfulness, kinethetics, sex life in the aspect, which is associated with physicity, also all sensations that are part of emotions . No less value has sensual qualities and experiences of light, sound, heat, smells, taste, tactile sensations. All these bodily manifestations are valuable not only by themselves, like flowering of life, but also the value that they serve expression mental life: explicitly such character have a smile, laughter, crying, paleing, pattern, different types of look, generally facial expressions, gestures, etc. But all other sensual states, all sounds, warmth, cold, tastes, odors, organic feelings of hunger, satiety, thirst, cheerfulness, fatigue, etc., the essence of the body of spiritual, spiritual or, at least a psychoid life, if not the most of such a subject, as a human me, then at least those allies, such as body cells who are subordinate to him.

A close relationship between spiritual and mental life with a bodily will become apparent if you take into account the following consideration. Let's try to mentally deduct all the listed sensitious states from life: what will remain will be abstract peacefulness and spirituality, such a pale and deprived of heat, that it can not be considered quite intelligent: Implemented being, which deserves reality names, is embodied spirituality I. embodied soulful; The separation of these two sides of reality can be produced only mentally and gives the two lifeless abstractions as a result.

According to the teachings set forth by me, the sensual qualities of light, sound, heat, etc., and in general, all organic sensations of hunger, satiety, pile, molding, suffocation, refreshing breathing with clean air, cutting muscles, experiencing movements, etc. if you distract from them our intentional acts perceive them, i.e., keep in mind not the act of sensations, but the very sensible content, have a spatial-temporal shape and, therefore, the essence not mental states but bodies. To area psychic only those processes that have only temporary uniform without any spatiality: such, for example, feelings, moods, aspirations, desires, wonders, intentional acts of perception, discussion, etc.

Mental states are always intimately woven with bodies, such as feelings of sadness, joy, fear, anger, etc. Almost always the essence of not just feelings, but emotions or affects that the feeling is complemented by a complex complex of bodily experiences of changes in heartbeat, Breathing, state of the vasotovatory system, etc. Therefore, many psychologists do not distinguish the bodily side from the soulful. So, for example, at the end of the last century, the theory of emotions of Jems - Langa appeared, according to which emotion is only a complex of organic sensations. Many psychologists even deny the existence of intentional acts of attention, perception, memories, aspirations, etc.; They only observe the differences in clarity and disclosure of objects of attention, only the perceived itself is observed, which serves as the subject of aspiration, and not the mental acts of the subject, aimed at these states or these data.

Who clearly distinguishes mental, i.e. only temporary states, and bodily, i.e. spatially temporary, and at the same time it will easily understand that all bodily conditions are worked with figures on the basis of their mental or psychoid experiences; Therefore, any sensual, bodily experience, taken in a concrete full form, is psycho-bodily or at least psychoid-bodily human state. In our kingdom of being, physicality has material Character: Essence of it is reduced to the actions of mutual repulsion and attraction, in connection with which they occur mechanical movements; Substantial figures produce such acts slander, i.e., leading to its aspirations to one goal. Consequently, even mechanical bodily processes are not purely bodies: they are all essence psycho-mechanical or psychoid-mechanical phenomena.

In our psycho-material, the kingdom of being, the life of each figure in each of his manifestations is not quite harmonious due to the albeit of the selflessness: every figure is more or less twisted within himself, because its main desire for the ideal of the absolute completeness of being cannot be satisfied with any actions containing admixture of egoism; Also in relation to other figures, any egoistic being, at least in part, is in disagreement with them. Therefore, all sensory qualities and sensual experiences, creative figures of psycho-material kingdom, are always not completely harmonious; They are created by figures in combination with other beings through complex acts, among which there are repulsion processes, which already indicates the absence of unanimity. From here, as part of the sensual qualities of our kingdom of being, along with the positive properties of them, there are negative - interruptions, wheezing and screens in sounds, impurity, in general, or other disharmony.

Body manifestations (meaning under the word "body" spatial processes) of complex beings, such, for example, as a person, never in our kingdom of being are not a completely accurate expression of the spiritual and spiritual life of the central figure, in this case, the human I. In fact, they We are doing human, along with his subordinate figures, i.e., along with the body in the first adopted the meaning of this word (see above, p. 32). But the Human Allies are partly independent, and therefore often sensual states, creative by them, the essence of the expression is not so much human life, how many of their own life. So, for example, sometimes a person would like to express the most touching tenderness and instead of the abnormal state of voice ligaments, makes rude hoarse sounds.

Another character has a transfigured bodily rate of members of the kingdom of God. Their relationships to each other and to all beings of the whole world are imbued with Lyubovo; Therefore, they do not make any acts of repulsion and impermeable material volumes of their bodies do not have. Their physicality is all woven from sensual qualities of light, sound, heat, flavors, etc., creative by them by harmonious cooperation with all members of the kingdom of God. From here it is clear that light, sound, heat, aroma, etc. In this kingdom, we have perfectly clean and harmony; They do not blind, do not harness, do not eat the bodies; They serve as an expression not biological, but superbicheological life of members of the kingdom of God. In fact, members of this kingdom do not have material bodies and do not possess nutrition authorities, breeding, blood circulation, etc., serving for the limited needs of a single being: the purpose of all their activities serve spiritual Interests aimed at the creation of being, valuable for the whole universe, and their physicality there is an expression of their perfect superbital spiritual life. There is no such force outside the kingdom of God and all the more inside it, which would prevent the imprisonment of their spirituality in their physicity. Therefore, the transfiguration bodies can be called dudokoshi. It is clear that the beauty of this embodiment of the Spirit exceeds everything that matters on earth, as can be seen from certificates. Teresa, Suso, St. Seraphim.

The idea that beauty is only where it was carried out exactly sensual embodiment The positive scenery of spiritual or spiritual life belongs, apparently, to the number of especially firmly established theses of aesthetics. I will give only a few examples. Schiller He says that beautiful is the unity of reasonable and sensual. Hegel It establishes that beautiful is the "sensual exercise of the idea." This is especially developed by the doctrine of the sensual embodiment of the soulfulness as the necessary beauty condition in the thorough work of the folklite "aesthetics system". In Russian philosophy, this teaching express VL. Solovyov, from. S. Bulgakov.

Most of the aesthetics consider only "higher" sensual qualities perceived by vision and hearing that are important for the beauty of the subject. The "lower" sensations, such as smells, tastes, are too closely related to our biological needs, and therefore they are considered extraesthetic. I will try to show that it is incorrect, in the next chapter when discussing the issue of earthly beauty. As for the kingdom of God, the experience of St. Seraphim and his interlocutor Motovilova shows that in the kingdom of God, aromas can be part of aesthetically perfect as a valuable element. I will give another testimony of SUZO. The vision of communicating with God and the kingdom of God, he says in his life way, gave him an unspeakable "joy about the Lord"; When the vision is over, "his soul forces were executed sweet, celestial fragrance, As it happens when precious incense is poured out of the bank, and the bank is still preserving the fragile smell. This heavenly fragrance for a long time after that remained in him and initiated heavenly tomorrow about God in him. "

All bodily sensual side of being is external i.e. spatial implementation and expression internal not having a spatial form of spirituality and mentality. The soul and spirit are always embodied; They are not valid other than in specific single events, spiritual and bodily soulful bodies. And the great value of beauty is not otherwise connected, as with this whole, entering into a sensually implemented physicity in an inextricable connection with spirituality and with mentality. N.Ya. Danilevsky expressed the following aphorism: "Beauty is the only spiritual side of matter, and therefore beauty is the only connection between these two main principles of the world. That is. Beauty is the only side for which it, matter, has the price and value for the Spirit, is the only property that she meets the relevant needs of the Spirit and which at the same time is completely indifferent for matter as matter. Conversely, beauty requirement is the only need for the spirit that only matter can satisfy. " "God wished to create beauty, and for this created the matter." You only need to make a correction to the thought of Danilevsky, it is to point out that the necessary beauty condition is temptitudein general, not necessarily material Temptitude.

2. Spirituality

Beauty ideal is sensually embodied perfect spirituality.

In the previous one has already had to talk about spirituality and soulful. It is necessary to now give the definition of these two concepts. Everything spiritual and spiritual differs from physicality in that it does not have a spatial form. To area spiritual the whole thing is the uneasy side of being, which has absolute value. Such, for example, activities in which holiness is carried out, moral good, the discovery of truth, artistic creativity, creating beauty, as well as related feelings related to all these experiences. The relevant ideas also own the spirit and all the ideal foundations of the world, who serve as a condition for the possibility of these activities, such as the substantiality of figures, the personality structure, the formal structure of the world, expressed in mathematical ideas, etc. mental, i.e. mental and psychoid, the whole thing is the not integrity side of being, which is associated with selflessly and has only relative value.

It is clear from what is clear that spiritual starts permeate the whole world and serve its foundation in all its regions. All spiritual and all bodily has a basis, at least in the minimum degree, the spiritual side. On the contrary, spiritual being in the kingdom of God exists without any impurity impurities and without any material physicality; Perfect perfect perfumes, members of the kingdom of God, have not a material, and the chicken transfiguration body, and this body has an obedient means for the implementation and expressions of indivisible and indestructible benefits of beauty, truth, moral good, freedom, completeness of life.

3. Fullness of being and life

The ideal beauty of the kingdom of God is the value of life that carries out the absolute completeness of being. Under the word "life" there is no biological process here, but the combiger's activities of members of the kingdom of God, creating being, is absolutely valuable in all senses, that is, the morally kind, and beautiful, and containing truth, freedom, power, harmony and t. n.

Absolute fullness of life in the kingdom of God is exercising in it all agree on each other content of being. This means that in the kingdom of God, only good-quality being is carried out, no one is constant, which serves as a whole, is not mutually ejecting, but, on the contrary, perfectly penetrates. So, in the spiritual side of life, the activities of the mind, elevated feelings and wants to create absolute values \u200b\u200bexist together with each other, mutually penetrating and supporting each other. In the bodily side of life, all these activities are expressed in sounds, a game of flowers and lights, warm, flavors, etc., and all these sensual qualities mutually penetrate each other and permeated meaningful spirituality.

Members of the Kingdom of God, creating the completeness of being, are free from one-sidedness, which is replete with our scarce life; They combine such activities and qualities that at first glance seem to be opposites that exclude each other. To understand how it is possible, you need to take into account the difference between individualizing and opposing opposites. Opposing opposites remons Opposite: With its implementation, they are shy and destroy each other; Such, for example, the action of the two forces on the same subject in opposite directions; The presence of these opposites is impoverished life. On the contrary, individualizing opposites only perfect The opposites are exactly - they are different from each other in their content, but this does not prevent them from implementing the same creature in realization so that they mutually complement each other and enrich life. Thus, a member of the Kingdom of God can show the power and courage of perfect masculinity and at the same time feminine softness; It can carry out all-pervading thinking, permeated at the same time strong and varied feelings. The high development of the individuality of the personalities of this kingdom is accompanied by the perfect universalism content of their life: in fact, the actions of each of these personalities are extremely uniform, but absolutely valuable content of being, having, therefore, are universal meaning. In this sense, in the kingdom of God achieved reconciliation of opposites.

4. Individual personality

In the creature world, as well as in a more or less accessible area of \u200b\u200bDivine Being, the highest value is a person. Any personality is a valid or possible creator and a carrier of absolute fullness of being. In the kingdom of God, all members of his essence of the person who are creating only such content of being, which are harmoniously correlated with the whole content of the world and with the will of God; Each creative act of celestials is absolutely valuable being, which is a unique and indispensable aspect of the completeness of being; In other words, each creative manifestation of members of the kingdom of God is something individual in the absolute sense, that is, the only one not only in its place in time and space, but throughout its content. Consequently, the people of God's kingdom themselves themselves individuals, i.e. such creatures, of which each there is quite peculiar, the only one, unique and non-replaceable personality by other creative beings.

Each person in the kingdom of God and even every creative act of her, being the only one in the world, cannot be expressed by descriptions that always consist of the sum of the abstract common concepts; Only the artistic creativity of great poets can find talented words and combinations that are capable of, however, only hint on the originality of this individuality and bring to contemplation her. As a subject of contemplation, an individual personality can be covered only by the unity of sensual, intellectual and mystical intuition. Every person in the kingdom of God, full of their individuality in the creation of absolute values, because it and her creations are sensually embodied, represents the highest stage of beauty. It follows that aesthetics ideally developed as it is possible only for members of the Kingdom of God, should solve all aesthetic problems, based on the teachings on the beauty of the person as an individual sensually embodied creature. We, members of the sinful psycho-material kingdom, have too little data in order to give this beauty a complete accurate teaching, convincingly based on experience. The vision of saints and mystics are described by them too running; The aesthetics they do not and in their descriptions, of course, are not asked to promote the development of aesthetic theories. On the issue of the ideal of beauty implemented in the kingdom of God, we are forced to approach only abstractly with the help of the depleted experience, which is achieved in the evaluation, i.e. in intellectual intuition.

That intelligent intuition is not designing the subject to our mind, but also experience (contemplation), which is due to the ideal side of the subject, this is clear to anyone who is familiar with the theory of knowledge developed by me under the name of intuivism.

5. Aspects of the perfect beauty of the person

Higher in its value The main manifestation of the perfect person is love for Godbigger to yourself and love to all beings In total, equal to love for yourself, and at the same time disinterested love also to all cash absolute values, to the truth, moral good, beauty, freedom, etc. The sublime beauty is inherent in all these types of love in their sensual embodiment, the beauty and general expression of the nature of each such personality, and any act of behavior of it, permeated with love. The beauty of the reverent contemplation of the glory of God, the prayer appeal to God and the glorification of it by artistic creativity of all kinds of all kinds is particularly significant.

Every member of the kingdom of God is involved in the divine allocation. Therefore, loving God and all creatures created by him, all of the celestial possesses breathlessness, meaning under this word the combination of formal and material mind. The material mind of the figure is the comprehension of the final absolutely valuable objectives of the world and every creature corresponding to the Divine Plan about the world; The formal mind of the figure is the ability to find suitable means to achieve goals and use the objective formal rationality of the world that ensures the systematic and orderliness of the world, without which the achievement of absolute perfection is impossible.

Possession not only formal, but also material mind, i.e. wisdom, ensures the rationality of all the activities of the celestiality: they are not only slander, but also differ in the highest degree expediency i.e. perfect achievement of a properly delivered, decent goal. Wisdom, rationality in all its kinds feature There is one of the important aspects of beauty to sensually embodied behavior and created items.

According to Hegel, the significance of the ideal of beauty is the truth. He explains that this is not about truth here subjectivethe sense, i.e., in the sense of the consent of my ideas with a knowledgeable subject, and about the truth in an objective sense. About the truth in the subjective sense, I note that it is related to beauty: as can be seen from the previous, sensually embodied the activities of a learning entity, in which his intelligence and cognizance of the truth, the essence of the great reality. But Hegel, speaking about the truth in an objective sense, meaning something more significant, which is the truth that is written from the capital letter. In their "aesthetics lectures", he as follows determines this concept: the truth in the objective value is that I or the event realize in reality my concept, i.e. my idea. If the you mean the items between the idea of \u200b\u200bthe subject and its implementation, then the subject belongs not to the field of "reality" (WIRKLICHKEIT), and to the field of "phenomenon" (esscheinung), i.e. it represents the objectification of only any abstract face of concept; Since she "gives itself independence against the kiss and unity," she can distort the opposite of the true concept (p. 144); Such an item is improved lie. On the contrary, where there is a show of ideas and implementing it, there is reality, And she is improved truth. Thus, Hegel comes to the teaching that beauty is the truth: Beautiful is the "sensual implementation of the idea" (144).

In connection with the beauty of rationality, it is necessary to consider the value of the value of consciousness and knowledge. Many philosophers consider awareness and identifying activities testifying to imperfections and arising in those moments when any creature suffers. Eduard Garthmann developed a particularly detailed teaching of the superiority and high advantages of unconscious or superconsciousness in comparison with the area of \u200b\u200bconsciousness. With these teachings it would be possible to agree only if the acts of awareness and identification would inevitably need to crush the conscious or to create the lowest type of being, a fixed, passive, deprived dynamism. The theory of knowledge, developed by me under the name of intuivism, shows that the essence of acts of awareness and identification does not at all, with the need for the specified shortcomings. According to intuiviism, the intentional acts of awareness and identification, being aimed at one or another item, do not change its content and forms and only add what he becomes strong for me or even disabled. This increase is a new high value, and the presence of it in itself cannot damage anything. It is necessary however, it is necessary to note that the live validity is infinitely complex; Therefore, the fullness of consciousness and especially knowledge about it requires in each given case of an infinite multitude of intentional acts, therefore, it is possible only for God and members of the kingdom of God, having baken forces. As for us, members of the psycho-material kingdom, we are capable of making only a very limited number of acts of awareness and identification at every moment; Therefore, our consciousness and knowledge is always incomplete, it is always fragmentary, fragmentary. From this incompleteness, if we are careless and uncritically treat your knowledge, errors arise, distortion, misconceptions. As a result of this incompleteness of our consciousness and knowledge, the area of \u200b\u200bconscious being compared to the region of the unconsciousness is less organic, less solid, etc. But this does not mean that the unconscious is higher than conscious. This means only that it is necessary to increase your strength to raise the height of consciousness and knowledge as a complete region of the unconscious life with all its advantages that are not detraid from the fact that they are penetrated by the light of consciousness. In the mind of the Lord God and members of the Kingdom of God, who is inherent in the Great, all world Genesis will have to have permeated acts of awareness and identification, not subjected to fragmentary samples, but in all its wholeness and dynamicity.

The fullness of life, wealth and variety of its harmoniously concerted content is a significant feature of the beauty of the kingdom of God. It is achieved by the wealth of life, as explained above, by unanimous cathedralcreativity of all members of the kingdom of God. Creative power of the figure and manifestation of it in the activities discovering genius,there is an extremely high element of perfect beauty. In the kingdom of God, this moment of beauty is carried out not only in the sole activity of celestialists, but also in collective, cathedral Their work. From here it is clear that this beauty endlessly exceeds everything that it happens to observe in earthly life: and we have harmonic Unity of Social Activities It gives wonderful manifestations of beauty, but this harmony is never fullent because the goals of earthly social processes largely contain a mix of egoistic aspirations.

The works of cathedral creativity, whether the poetic, musical creations or joint impact on the sinful kingdom of being, thanks to the unanimity of the celestial, all the way and comprehensive love are different degrees organic integrity: Each element is harmoniously correlated with the whole and with other elements, and this organic has a significant moment of beauty.

All their actions members of the kingdom of God are carried out free Based on such a free manifestation as a hot sense of love for God and to all beings. It should be noted that formal Freedom, i.e., freedom to refrain from any action and even from any desire and replace it with others, inherent in all personalities without exception, even potential. Determinism is a philosophical direction, seemingly highly scientific, and in reality is amazingly poorly reasonable. In fact, the only serious argument that detectors can lead in their favor is that any event has a reason. But this truth does not reject both industrumist. It goes without saying that events can not flash in time ourselves; There is always a reason producing them. But if you think about how events cause, and develop an accurate concept of causality, based on experience, and not on an arbitrary assumption, it turns out that it is a reference to causality and there is a better argument in favor of intenerismism. A genuine cause of an event is always one or another substantial figure; is he create The event, striving for any valuable goal from his point of view.

Only personality, valid or possible, i.e. only the substantial figure, being super limp, maybe causenew event; Only a substantial figure has creative power. Events themselves cannot cause anything: they disappear into the past and cannot do the future, there are no creative power in them. Of course, the substantial figure creates new events, meaning the events of the environment, their own previous experiences and values, valid or imaginary, but all these data essentially raisters For the creation of them a new event, not the reasons. All of them, as can be said, taking advantage of the expressions of the leiby, "inclined, but not forced" (inclinant, non Nécessitant) to action. Seeing a crying child on the street, adult passerby can approach him to start consulting it, but may refrain from this action. He always remains Mr., standing above all his manifestations and above all events. The choice of another action is always comprehended, that is, it means preference to another value, but this preference is absolutely free, not predetermined. Self, of course, act this preference still has the cause in the sense prescribed above, which is event arises not by itself, and going on with a substantial figure.

The definist error is that it not only relies on the thesis "Any event has a reason", but also adds statements to him, as if the cause of events serves one or more previous events and as if the cause of the event should be legally, always and everywhere with Iron need. In fact, these two statements are completely arbitrary, have never been proven by anyone and cannot be proven. In fact, events, dropping into the past, can not produce anything, there is no creative strength in them; What concerns casual following the other events behind others, such a structure of nature is not proved by anyone: actually observed only a large or smaller right Event flows, but it can always be canceled by substantial figures and replaced by another course of events. Determinists say that if there were no causality of both the law-based communication of events, natural sciences, physics, chemistry, etc. were impossible; they are missing that, for the possibility of such sciences, as physics, chemistry, physiology, quite greater or Less correctness of the course of events and absolute lawsuit is not required.

Having established the domination of the person on their manifestations, we show from whatit is free: it is free from everything and formal freedom her absolute. But before us gets another question, for whatFor the creation of what contents of being and values \u200b\u200bare free personality. This is a question about . Material identity freedom.

A myself, belonging to the kingdom of psycho-material being, is largely or less isolated from God and other beings. He is not capable of perfect creativity and is forced to exercise his aspirations and plans only through its own creative strength and partly with the help of temporary combinations with the forces of its allies; At the same time, it encourages almost always on more or less effective resistance to other beings. Therefore, the material freedom of the self-founder is very limited. On the contrary, the celestial, creating absolutely valuable being, meets unanimous support from all other members of the kingdom of God; Moreover, this cathedral creativity of celestials is also supported by the all-in-law of the Lord God himself. The female of the Satanic kingdom and the self-selfishness of the psycho-material kingdom are not able to prevent the aspirations and plans of the celestial, because their spirit does not fall any temptations and their transfiguration body is not available to any mechanical impact. It is clear that the creative power of the members of the Kingdom of God, as it combines with the power of God himself, is limitless: in other words, not only formal, but also material freedom is absolute.

Corvenities are quite free from sensual bodily passions and from the mental passions of touchy proud, pride, ambitious, etc. Therefore, there are no shadows of internal connectedness in creative activities, coercion, subordination of painful duty: everything they do, follows from free perfect love to absolute values. As already mentioned, and the external obstacles are powerless to put obstacles of their activities. It is necessary only to imagine this all overcoming, the limitless power of creativity, permeated with love for the fulfillment of absolutely valuable content of being, and it becomes clear that its sensual embodiment is a significant aspect of the beauty of God's kingdom.

6. Personality as a specific idea

All the aspects found by the beauty of the essence of the necessary moments of the absolute completeness of life. At the head of all there is a personality, because only a person can be a creator and a carrier of the completeness of being. In its deep-based basis, the personality, as an ultra-long and super-spatial substantial figure, as a carrier of creative metal cohydro (i.e., standing above limited certainty, subordinate to the laws of the show, contradictions and the excluded third) force, is ideal Start. Talking briefly, the identity is based on the above forms of time and space, there is idea.

The kingdom of ideas was openly Plato. Unfortunately, Plato did not develop a doctrine of two kinds of ideas - about the abstract and specific ideas. The examples of ideas, such as mathematical concepts, the concepts of generic entities, such as horse, pregnancy (the nature of the table), the idea of \u200b\u200bbeauty, etc., belong to the area of \u200b\u200babstract ideas. Even the ideas of single creatures, since it is not about the leaders themselves, but about their nature, for example, the cutness (the essence of Socrates) belong to the area of \u200b\u200babstract ideas. But the abstract-ideal starts are passive, deprived of creative power. Therefore, idealism, which is based on the idea of \u200b\u200bthe world and not working out consciously teaching about specific ideas, the impression of the doctrine of the world as a system of a dead, depleting order. In particular, this reproach can be directed against various types of neocantian epistemological idealism, for example against the immanent philosophy of the Shuppe, against the transcendental idealism of the Marburg and Freyburg school (Kogen, Popper, et al.; Rickert, etc.), against the phenomenological idealism of Husserl.

Idealistic systems correctly indicate that the ideal, i.e., not temporary and not spatial starts are based on the world. But they do not realize that one distracted ideas are not enough; above them are worth specifically perfect Starts, ultra-long and superpatrable substantial figures, valid and potential identities, creating real Being, i.e., being, temporary and space-temporary, according to abstract ideas. Thus, the distracted ideas themselves are passive and even unable to exist independently, they receive a place in the world, as well as meaning and importance due to the specific ideal principle: in fact, the substantial figures are carriers abstract ideas, moreover, often they even come creatorsthey (for example, the architect - the creator of the temple plan, the composer - the creator of the ideas of Aria, the social reformer is the creator of the idea of \u200b\u200ba new social order) and give them effective, exercising them in the form of real life.

The philosophy systems in which consciously or at least actually the world understand as a real being, which is based on not only distracted, but also concrete ideal principles, you can certainly be called the term "Specific ideal realism." In contrast to the abstract ideal-realism, they are the essence of the philosophy of life, dynamism, free creativity.

Having developed in his book "Peace as an organic whole" and in subsequent writings, the doctrine of the difference between distracted and concrete ideas, I still rarely use the term "specific idea"; Speaking of substantial figures, that is, about personalities, subjects of creativity and cognition, I prefer to call them the term "specific ideal starts" from the fear that the word "idea", whatever adjective to him to attach, will cause a thought in mind about the abstract ideas, like the ideas of tragedy, democracy, truth, beauty, etc.

Any specific ideal beginning, every substantialist, that is, the personality, there is, as clarified above, an individual, a creature capable of participating in world work, to accommodate the absolute fullness of being, infinitely meaningful. Vl. Solovyov says human personality negatively unconditional: "She does not want and cannot be satisfied with any conditional limited content"; Moreover, she is convinced that "can achieve and positive unconditionality" and "may have an all content, the fullness of being." Not only human, every person, even potential, strives for the perfect, infinitely meaningful completeness of being and, being connected, at least only in the subconscious, with its future perfection, wears him in himself, at least as his ideal as his Individual regulatory idea. It follows that all the outlined teachings about the ideal of beauty can be expressed so. The ideal of beauty is sensually embodied the life of the personality, which is fully fulfilled its individuality, " In other words, the ideal of beauty is the sensual embodiment of the completeness of the manifestations of the specifically perfect start; or otherwise, the ideal of beauty is a sensual embodiment of a specific idea, implementation of infinite in the final. This formulation of the teachings about the ideal of beauty recalls the aesthetics of metaphysical German idealism, especially Scheleng and Hegel. Consider briefly their teachings in their similarity and difference from the views described me.

It is also necessary to mention the names of the following close to the hegelian system of aesthetics of philosophers: the original thinker K.HR . Krauze (1781-1832), "System Der Aesthetik", LPZ., 1882; XP. Beiicce. (1801-1866), "System der Aesthetik Ais Wissenschaft Von Der IDee der Schonheit", LPZ., 1830; Kuno. Fisher(1824-1908), "Diotima. Die Idee Des Schónen, "1849 (also a cheap publication in Reclams unwersal-bibliothck).

The views set out by me are largely close to the aesthetics of the ll. Solovyov, as it will be listed later.

7. The teachings of beauty as the phenomenon of an infinite idea

Shelling in his "Bruno" dialog written in 1802, sets out the following teaching about the idea and beauty. In absolute, i.e. in God contains ideas of things as their primitiveness. The idea is always the unity of opposites, it is the unity of the ideal and real, unity of thinking and visual representation (ANSCHAUEN), the possibility and reality, the unity of the general and private, infinite and final. "The nature of such unity is beauty and truth, because it is great that the common and private, genus and the individual are absolutely united, as in the images of the gods; Only such unity is also truth "" (31 p.). All things, because they are the essence pRIMINDERS in God, that is, ideas, possess the eternal life of "beyond all time"; But they can for themselves, not for eternal abandon this condition and come to live in time "(48 p.); In this state, they do not essentially, but only mapping (abbild). But even in this state, "the more perfect thing, the more she strives for the fact that in it of course, to express infinite" (51).

In this teaching about the ideas of Shelling explicitly means specifically perfectbeginning, something like that I call the words "substantial figure", i.e., personality, potential or valid. In it, however, there are significant disadvantages: under the influence of Cantian gnoseologism, all problems are considered here, based on the unity of thinking and visual presentation, from the relationship between common and private, between rodand single A thing so that the concept of an individual is not developed in the exact sense. This episodeologism is even more clear in Schelling work, which appeared in two years earlier, "System of Transcendental Idealism" (1800), where the world multiplicity is removed from the creative act of the will of God, but from the conditions of knowledge, exactly from two activities opposed to each other and consisting in the fact that one of them tends to infinity, and the other seeks to contemplate himself in this infinity. "

The doctrine of beauty as a sensual phenomenon of an infinite idea in the final item in more detail and is more detained by Hegel in his "aesthetics lectures". The basis of aesthetics, he believes the teaching about the ideal of beauty. It is impossible to look for this ideal in nature, because in nature, hegel says, the idea is immersed in objectivity and does not act as a subjective ideal unity. Beauty in nature is always imperfect (184): everything natural is certain and subordinate to necessity, while the ideal is free infinity. Therefore, a person is looking for satisfaction in art; In it, he satisfies his need ideally (195 p.). Beauty in art, by the teachings of Hegel, is above beauty in nature. In art, we find manifestations absolute Spirit; Therefore, art stands next to religion and philosophy (123). A man, improved by the limb, looking for an exit to the infinity region, in which all contradictions are solved and freedom achieved: this is the reality of the highest unity, the area of \u200b\u200btruth, freedom and satisfaction; The desire for it is life in religion. Art and philosophy are also striving to the same area. True, as an absolute subject of consciousness, art, religion and philosophy belong to absolute Spirit Area: The subject of all these three activities is God. The difference between them lies not in the content, but in the form, precisely how they erect an absolute consciousness: Art, says Hegel, introduces absolute consciousness by feeling different Direct knowledge - in a visual contemplation (anschauung) and sensation, religion - at a higher way, it is by presenting, and the philosophy is the most perfect way, it is by free thinking of the absolute spirit (131 p.). Thus, Hegel argues that religion is above art, and philosophy is higher than religion. Philosophy, according to Hegel, combines the dignity of art and religion: it combines the objectivity of art in the objectivity of the thought and the subjectivity of religion, purified by the subjectivity of thinking; Philosophy is the purest form of knowledge, free thinking, it is the most spiritual cult (136).

Perfect beauty must be sought in art. In fact, beauty is a "sensual phenomenon of ideas" (144); Art cleans the subject from randomness and can depict mopic Beauty (200). Perfect beauty is the unity of the concept and reality, the unity of the general, private and single, Finished integrity (Totalitàt); It is there, where the concept of its activity believes as objectivity, i.e., where there is a reality of the idea where there is truth in the objective sense of this term (137-143). The idea of \u200b\u200bwhich is coming here is not abstract, but concrete (120). In the beautiful and most idea and reality, it is concrete and completely interpenetrable. All parts of the wonderful are perfectly united, and their consent to each other is not a service, but free (149). The ideal of beauty is the life of the Spirit as free infinity When the Spirit really covers its universality (allgemeinheit) and it is expressed in the external manifestation; this is - live individuality, holistic and independent (199 ss). The perfect artistic image includes "bright peace and bliss, self-sufficiency", as a blessed God; It is inherent in specific freedom, pronounced, for example, in ancient statues (202). The highest cleanliness of the ideal there is where gods depicted, Christ, the apostles, holy, repelling, pious "in blissful rest and satisfaction" are not in the ultimate relations, but in the manifestations of spirituality, like power (226 p.).

Schedule and Hegel's teachings about beauty are distinguished by high advantages. Without a doubt, they will always lie at the heart of aesthetics, reaching the last depth of her problems. The neglect of these metaphysical theories is most often due to, firstly, the erroneous theory of knowledge, rejecting the possibility of metaphysics, and secondly, a misunderstanding of what should be intelligent from these philosophers under the word "idea". Hegel, like Solling, the word "idea" means a specific ideal beginning. In his logic, Hegel will mean under the term "CONCEPT" "Substantial power", "Subject", "Successful Soul". In the same way, the term "idea" in Hegel's logic means a living being, it is the substance at that stage of its development, when it should be thought in the philosophy of nature as spirit, as subject, or more precisely "as a subject-object, as the unity of the perfect and real, finite and endless, soul and body." Consequently, the idea in a specific Gegelian meaning of this term is the beginning is not distracted, but specifically perfect The fact that Hegel calls "specific community".

The concept can be transformed into an idea in the process of self-apparent, because the concept and idea of \u200b\u200bthe essence of the development of the same living being, moving from spirituality to spirituality.

In general, it should be noted that the hegel philosophy system is not distracted panochism, but a specific ideal realism. The need for such an understanding of his teachings is especially clarified in modern Russian literature, in the book I.A. Ilina "Hegel's Philosophy as a specific teaching about God and man", in my article "Hegel as an intuivist" (Zap. Rusk. Scientific Institute in Belgrade<1933>, vol. nine; Hegel Ais Intuitivist, Blhatter Fur Deutsche Philosophie, 1935 ).

There are, however, and serious shortcomings in the aesthetics of Hegel. Understanding that beauty in nature is always imperfect, he is looking for the ideal of beauty not in a lively reality, not in the kingdom of God, but in art. Meanwhile, the beauty created by man in artwork is also always imperfect, like the beauty of nature. Protestant abstract spiritualism It affects the fact that Hegel does not see the great truth of the specific traditional-Christian ideas about the sensually embodied glory of the Lord in the kingdom of God and is decided to even say that philosophy with her "pure knowledge" and "spiritual cult" is above religion. If he understood that the Catholic and Orthodox body-spiritual palet It is much more valuable and true than spirituality, unconcerned body, he would also appreciate the beauty of live validity. He would see that the rays of the kingdom of God penetrate our kingdom of being from top to bottom; It contains in itself at least in the ensuing process of transformation, and therefore beauty in a person's life, in the historical process and in the life of nature in a variety of cases is infinitely higher than beauty in art. The main difference between the aesthetics system, which will be set out by me, is precisely that, based on the ideal of beauty truly implemented in the kingdom of God, I will further develop the doctrine of beauty mainly in world reality, and not in art.

The second essential lack of aesthetics of Hegel is due to the fact that in his philosophy, which represents a variety pantheism, The correct doctrine of personality is not developed as an absolutely density of the immortal individual, which contributes to the world of its own originality and value of the content of being. According to the aesthetics of Hegel, the idea is a combination of metaphysical community with a certainty of a real particular (30); She is unity general, private and single (141); in an ideal individual, in his character and soulfulness, the general becomes his own, Even most self (das EiGenste 232). The individuality of the character is his oblastherheit, BestimmTheit, says Hegel (306). In all these statements, he refers to the logical relationship of the general (Das Besondere) and single (Das Einzelne). In fact, this relationship is characteristic of our fallen kingdom of being, in which the personality does not carry out their individuality, and even, going beyond the limits of their self-prevailing closetness, for example, in moral activity, most often is limited by the fact that it embodies in their good deeds only general rules morality, and not the only one on the basis of an individual act; In such a state, the personality in most of its discovers is suitable for the concept of "single", in which the "general" is carried out, i.e. it is class instance. The authentic ideal of individuality was carried out where the person embodies not in general, but the values \u200b\u200bof the world whole and represents microcosm So peculiar that the concepts of general and single cease to be applicable. Therefore, in order to avoid misunderstandings, speaking of beauty, I will not use the term "idea" and put the following position as aesthetics: ideal Beauty is the beauty of personality, as creatures implemented SPOLNA NA individuality in sensual embodiment and reached absolute completeness of life In the kingdom of God.

8. Subjective side of aesthetic contemplation

Exploring the ideal of beauty, we saw that beauty is an objective value belonging to the most excellent subject, and the subject that arises for the first time in mental experiences at the time when he perceives the subject. Therefore, the solution of the main problems of aesthetics is possible not otherwise, as in the tested connection with the metaphysicity. It can not however, the aesthetic is completely silent the question of what is happening in the subject, contemplating the beauty of the subject, and what properties should have the subject to be capable of perceiving beauty. This study is necessary, by the way, and in order to deal with false beauty theories. Producing it, we will do not only psychology aesthetic perception, but also gnoseology) as well as metaphysico.

Highly valuable for the considerations of Hegel about the subjective side of aesthetic contemplation. Beauty, says Hegel, does not comprehend, because it separates it unilaterally; reason finite, and beauty infinite, free. Beautiful in his attitude to the subjective spirit, continues Hegel, there is not for his intellect and will be in their non-free limb: in Ov theoretical Activity The subject is incomprehensible with respect to perceived things considered by him independent, and in the region practical Activity He is incomplete due to one-sidedness and contradictory of its goals. The same limb and non-bond are also inherent in the object, since it is not a subject of aesthetic contemplation: he is in a theoretical attitude, because, being out of its concept, it is only particular In time, subordinate to the external forces and death, and in practical terms it is also dependent. The position is changing where there is a consideration of the object as beautiful: this consideration is accompanied by exemption from one-sidedness, therefore, from limb and non-free both subject and its subject: In the subject, the non-free finiteness is converted into free infinity; Also, the subject ceases to live only by fragmented sensual perception, it becomes concrete in the object, it connects in his I and in the subject abstract side and dwells in their concreteness. Also in practice, the subject is aesthetically contemplating postponed their Objectives: The subject becomes for him eFFECTLY, Caring for the usefulness of the subject, is eliminated by incompatibility, there is no desire to possess the subject to meet the final needs (p. 145-148).

No doubt, Hegel's right is that in one reason, beauty does not comprehend: for perception, it requires a combination of all three types of intuition, sensual, intellectual and mystical, because of the highest levels of beauty lies sensually embodied individual being of the personality (about the perception of individuality, see The chapter "Human I as a subject of mystical intuition" in my book "Sensual, intellectual and mystical intuition"). But this is not enough, earlier than the act of intuition will erect an object for aesthetic contemplation from the area of \u200b\u200bsubconscious in the conscious scope, the liberation of the will is needed from selfish aslets, disintendant Subject or, more precisely, he is a high interest in its subject as self-relief, which deserves contemplation without any other practical activities. Itself, of course, this is a passion for the subject of themselves by itself, as well as any communication with value, the emergence of a specific feeling in the subject, in this case, the feelings of beauty and pleasure beauty. From here it is clear that contemplation of beauty requires the participation of the whole human person - and feelings, and will, and the mind, just as, according to I.V. Kireevsky, comprehending the higher truths, mainly religious, requires a combination into a single whole human abilities.

Aesthetic contemplation requires such a deepening in the subject, at least in the form of hints there is a connection with the whole world and especially with the infinite completeness and freedom of the kingdom of God; Self, of course, and the contemplative subject, who threw off all the final interest, dates into this kingdom of freedom: aesthetic contemplation is anticipating life in the kingdom of God, in which disinterested interest in someone else's being, not less than to his own, and, therefore, is achieved infinite expansion of life. From here it is clear that the aesthetic contemplation gives a person feeling happiness.

All of the above-mentioned parties of aesthetic contemplation especially applies to the perception of perfect beauty, but we will subsequently see that the perception of imperfect earthly beauty has the same properties.

We can raise the question: how to find out if we have a deal with beauty or not? In response, I will remind you that every personality, at least in the subconscious of its own, is related to the kingdom of God and with perfectly perfect future, its own and all other creatures. In this ideal perfection, we have an absolutely reliable scale of beauty, unmistakable and generally binding. Both truth and beauty is immutablely testifies by itself. We will say that in this case it becomes incomprehensible doubts, oscillations, disputes that arise so often when discussing the issue of the beauty of the subject. In response to this bewilderment, I will indicate that disputes and doubts arise not at a meeting with the ideal of beauty, and with the perception of imperfect items of our kingdom of being, in which beauty is always crowded with disgrace. In addition, the conscious perception of these items always happens to be fragmented, and some people see in the subject of some parties, while others are aware of the other parties.

Balanced beauty

Balanced beauty

Our psycho-material kingdom of the world consists of real and potential personalities, more or less self, selfish, i.e., who loving more than God and more creatures, if not always, in many cases. From here in our kingdom of being there is more or less significant separation of creatures from each other and from God. There are such creatures to the Cathedral creativity; Each of them in its activities can use only their strengths or, having entered into an alliance with a group of other figures, only their own and allied forces, meeting from other figures indifference or hostile opposition. The absolute fullness of life in our kingdom of being does not reach any figure, and therefore no act, no experience gives us perfect satisfaction; Therefore, each figure of this kingdom has a creature more or less split, deprived of integrity.

See my article "Formal Reliability of the World", Zap. Russian Scientific Inst. In Belgrade<1938>, vol. fifteen.

See in detail about it in my books "Terms of Absolute Good" (in Slovak and French Les Conditions De La Morale Absolue and "Dostoevsky and His Christian Miropony" (in Slovak).

Hegel. VORLESUNGEN ÜBER DIE AESTHETIK, X V., 1. 1835, p. 144.

J. Volkelt, System der Aesthetik, i t. 2 ed. 1926; And III TT. 2 ed. 1925.

Quote from SUZO in the book N. Arsenyev "Thirst for genuine being"<Берлин, б.г.>, p. 103.

Reported N.N. Insurance in biographies N.Ya. Danilevsky with his book "Russia and Europe", 5 ed., P. Xxxi.

See Leibniz on "Divine Art", creating a world according to the "principle of the greatest amount of existence", in its article "On the fundamental origin of things." Election cit. Leibnitsa, M., 1890, p. 133.

For the doctrine of individual being, see my book "Value and Genesis. God and the kingdom of God as the basis of values, "ch. II, 5.

See my article "Formal Reliability of the World", Zap. Russian Scientific Inst. in Belgrade, vol. fifteen.

Hegel , X V., I. 1835, p. 143 p.

See the material freedom of the members of the Kingdom of God and about slavery, in the sense of the limitedness of the material freedom, members of the psycho-material kingdom of my book "Freedom of Will", departments, 1927\u003e.

0 Differences between the abstract and specific ideal realism, see my book "Types of worldviews"<Париж, 1931 >, chapter VII; Abstract and Concrete IDEAL-REALISM, THE PERSONALIST, SPRING, SUMMER<1934>.

Reading about girrelchildren. Cathedral Op., ILL, 23.

See about this my book "Terms of Absolute Good" (Basics of Ethics); French under the title "Des Conditions de La Morale Absolue".

Schelling, "Bruno", Philos. Bibl., Vol. 208, p. 29-31.

Schelling, Coll. cit. I disc., Ill t., 427.

"Hegel, X V., I. 1835, p. 150.

Encycl. I. TH., DIE LOGIK, §§ 160, 163; WISS. Der Logik, ed. Glocner, IV t. 62; V t., P. 380. Encycl., I. TH. §§ 213, 214, Encykl. II. Th., Naturphilos. (ed. 1842), VII. V. I. ABTH., § 376, p. 693.

See about this, except for my book "Value and Genesis", also chapter "Human I as a subject of mystical intuition" in my book "Sensual, intellectual and mystical intuition", as well as the article "Transcendental Phenomenology of Husserl", Path, Saint. 1939 .