Letters Upon The Aesthetic Education of Man, 1794

Letters Upon The Aesthetic Education of Man, 1794 

Friedrich Schiller's is a philosopher from Germany who made the study of poetry and drama. Among his most significant contribution, he has adapted and developed important things in the doctrine of Kant. As for philosophy, the doctrine of art, he successfully convinced by clear and shows the view of beauty in human life.
Schiller had said about his research on beauty and art in the form of a letter and with passion, he promises to explain the importance of beauty and art. Even so, he does not restrict you to believe he claims, especially about Kantian principles. What was asked of it is that we need an open mind on the thought that he was trying to convey and the fact that it relates itself can you understand, in respect of important ideas in the principles of Kant, the principle has never been agreed upon by the philosophers and Schiller also believe humans as well. In his opinion, the nature of moral instinct has been given to man to serve as a guide and teacher to give his mature intelligence enlightenment. It can be summed up as emotional as humans have been educated by reason. Between the fact that Korea is trying demonstrated by Schiller about his natural paradox is closely related to the nature that is contrary to public opinion. You need to be more focused towards the understanding of your experiences moral, moral experience can be used towards the direction of a greater way to appreciate the beauty. It is the mystery of the skyline, but with the combined elements of your experiences have caused moral extinction.
According to him, if possible he would like to open minds and directing one's mind to find a more noble theme of art, it will not appear on considering to find the world's moral aesthetic world offers the opportunity of higher interest. When the research philosophy continues to be challenged by the time to sit yourself in the perfect work of art. A man can not sit alone and can not isolate ourselves from the outside world, he should help his country with the knowledge that you have. Even so, she is not entitled to violate the law and separate it from the custom itself and cause the system to be managed when it chose not to make what is desirable in certain situations. Modern times is no longer in favor of the new generation of art while and try to change the ideas of art. It would almost seem to betray a culpable indifference to the welfare of society if we did not share this general interest. For this great commerce in social and moral principles is of necessity a matter of the greatest concern to every human being, on the ground both of its subject and of its results. When man is raised from his slumber in the senses, he feels that he is a man, he surveys his surroundings, and finds that he is in a state. He was introduced into this state, by the power of circumstances, before he could freely select his own position.In many cases man shakes off this blind law of necessity, by his free spontaneous action, of which among many others we have an instance, in his ennobling by beauty and suppressing by moral influence the powerful impulse implanted in him by nature in the passion of love.Then, for the work of blind powers possesses no authority, before which freedom need bow, and all must be made to adapt itself to the highest end which reason has set up in his personality. It is in this wise that a people in a state of manhood is justified in exchanging a condition of thraldom for one of moral freedom. Now the term natural condition can be applied to every political body which owes its establishment originally to forces and not to laws, and such a state contradicts the moral nature of man, because lawfulness can alone have authority over this. At the same time this natural condition is quite sufficient for the physical man, who only gives himself laws in order to get rid of brute force.  This prop is not found in the natural character of man, who, being selfish and violent, directs his energies rather to the destruction than to the preservation of society. Nor is it found in his moral character, which has to be formed, which can never be worked upon or calculated on by the lawgiver, because it is free and never appears. Schiller said that every individual man carries his adaptation and destination to be a purely ideal man. Pure ideal man means to make itself known more or less clearly in every subject. There are two ways presenting  themselves to the thought in which the man of time can agree with the man of idea. And there are also two ways in which the state of  a purely idea man can maintain itself in individuals. He admits that the different vanishes in a one-sided estimate for the reason is satisfied if her law prevails unconditionally. But when the survey is complete and embraces the whole man (anthropology), the difference will become far more evident. The state ought to respect the objective and generic and also the subjective and specific in individuals while diffusing the unseen world of morals. A mechanical artist places his hand on the formless block to give it a form according to his intention. His work does not deserve any respect in itself and does not value the whole for its part but the parts on account of the whole. He does not respect the matter in which he works but he seeks an apparent consideration for it to deceive the eye of this matter under its protection. The political artist has to treat his material man with a very different kind of respect from that shown by the artist of fine art to his work. It is true that the consideration of opinion is fallen, caprice is unnerved, and, although still armed with power, receives no longer any respect. Man has awaked from his long lethargy and self-deception, and he demands with impressive unanimity to be restored to his imperishable rights. ; he rises on all sides to seize by force what, in his opinion, has been unjustly wrested from him. In the lower larger masses, coarse, lawless impulses come to view, breaking loose when the bonds of civil order are burst asunder, and hastening with unbridled fury to satisfy their savage instinct. Egotism has founded its system in the very bosom of a refined society, and without developing even a sociable character, we feel all the contagions and miseries of society. We subject our free judgment to its despotic opinions, our feelings to its bizarre customs, and our will to its seductions. It is conceived that the only way to find a shelter against the aberrations of sentiment is by completely foregoing its indulgence, and mockery, which is often a useful chastener of mysticism, slanders in the same breath the noblest aspirations.