美的形而上学

real problem in the philosophy of Art may be very simply stated thus: How is it possible to take pleasure in something that does not come into any relation with the will? Let me put this more fully. It is commonly felt that pleasure and enjoyment in a thing can arise only when it comes into some relation with our will, or, as we prefer to say, when it serves some end which we have in view. If this were so, it would seem to be a contradiction to talk of pleasure which did not involve bringing the will into play. And yet it is quite obvious that we derive pleasure and enjoyment from the Beautiful as such, quite apart from any connection it may have with our personal aims, or, in other words, with our will. This problem I have solved in the following way: By the Beautiful we mean the essential and original forms of animate and inanimate Nature in Platonic language, the Ideas; and these can be apprehended only by their essential correlate, a knowing subject free from will; in other words, a pure intelligence without purpose or ends in view. Hence in the act of æsthetic perception the will has absolutely no place in consciousness. But it is the will alone which is the fount of all our sorrows and sufferings, and if it thus vanishes from consciousness, the whole possibility of suffering is taken away. This it is that explains the feeling of pleasure which accompanies the perception of the Beautiful. If it should be objected that to take away the possibility of suffering is also to take away the possibility of enjoyment, it should be remembered that, as I have often explained, happiness and satisfaction are negative in their nature; in other words, they are merely freedom from suffering; whilst pain is the positive element of existence. So that, when will vanishes from consciousness, there yet remains over the state of enjoyment; that is to say, the state in which there is a complete absence, not only of pain, but in this case, even of the very possibility of it.…