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      III

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After these preliminaries we come to closer quarters with our actual subject-matter, namely, the philosophy of Fine Art32; and for the reason that we are undertaking to treat it scientifically, our commencement must be with the notional concept of the same. It is only after we have definitely ascertained this that we can map out the division of its parts, and with it the plan of the science as a whole. A division of this kind, if it is not to be, as is the case with non-philosophical inquiry, undertaken in a purely external way, must discover its principle in the notion of the subject treated itself.

      Face to face with such a demand we are at once met by the question: "Whence do we arrive at such a conception?" If we begin with the notional concept of Fine Art itself the same at once becomes a pre-supposition and mere assumption. Mere assumptions, however, are excluded from the philosophical method; whatever here is allowed as valid must have its truth demonstrated, in other words must be established in its necessity.

      We will endeavour to arrive at an understanding in a few words in the presence of this difficulty which invariably recurs in the introduction to every course of philosophical study if treated independently. The subject-matter of every science presents in the first instance two aspects for consideration: first, the fact that a given object is; secondly, the question what it is.

Upon the question of fact in ordinary scientific inquiry little difficulty is experienced. Indeed it might on a cursory view even appear ridiculous if the demand were made that we had to prove in geometry, for instance, that there were such objects as space, and geometrical figures, or in astronomy and physics that there was a sun, stars, and magnetic phenomena. In these sciences, which are concerned with what is actually presented to sense perception, objects are accepted from objective experience, and so far from it being regarded necessary to demonstrate (beweisen) them, it is deemed sufficient to point to (weisen) the bare facts. Yet even within the limits of non-philosophical instruction doubts may arise as to the existence of certain objects. In psychology, for example, the science of mind, the doubt is possible whether there is a soul, an intelligence, i.e., something distinct from material conditions, something immaterial33, independent and self-substantive, or in the theology whether a God actually exists. Moreover, assuming the objects of the science to be thus immaterial, in other words, merely present in the mind, and not a part of the objective world we perceive, we have to face the possible conviction that there is nothing in the mind, but that which it has evoked in virtue of its own activity. This brings up incidentally the question whether men have produced this idea or intuition which is inward to their minds or not, and even if we do actually accept the first alternative, whether they have not made such an idea once more to vanish, or depreciated, the same at any rate to an idea of wholly subjective validity, whose content possesses no independent or self-contained existence34. In this way, for example, the beautiful has been frequently regarded as possessing no necessarily essential and independent stability in the world of our ideas; rather it is accepted as a pleasure purely personal to ourselves, due to the caprice of our senses35. Even our external intuitions, observations and perceptions frequently deceive and lead us astray; but still more is this the case with those ideas that do not arise from sense-perception, even though they possess in themselves the greatest vitality, and are able to transport us into passion, we are powerless to resist.

      This doubt, then, whether an object of the inward world of our ideas and intuitions actually exists as an independent fact or not, as also that further incidental problem, whether the particular consciousness in question has produced it in itself, and whether the particular mode or process, in which it objectified it to itself, is also adequate to the object thus envisaged in its essential and independent nature—these are precisely the kind of questions which have awakened in men the higher demand of philosophy, which is that, even if there is every appearance that an object is, or that we have before us such an object, yet none the less that object must be expounded or demonstrated on the basis of its necessity. A demonstration of this kind, if developed on truly philosophical lines, ought at the same time to supply a sufficient answer to the question: What a given object is. To work this out fully would, however, carry us further than is now possible. We propose to limit ourselves to the following general remarks.

If we are to propound the necessity of our subject-matter, in other words the beauty of art, we are bound to prove that art, or the beautiful, is a result of antecedents such as, when regarded relatively to their true notional concept, conduct us with scientific necessity to the similar notion of fine art itself. Inasmuch as, however, we propose to make art the point of departure, and its idea and the objective presence of the same, and do not propose to deal with the antecedent conditions which are essential to the necessary exposition of its notional concept, for this reason art, in our treatment of it as a particular object of scientific inquiry, involves a pre-assumption, which lies outside the boundary of our investigation; which, implying as it does a different content, belongs, as scientifically treated, to another course of philosophical inquiry. We have therefore now no other alternative than frankly to accept the notional idea of art, so to speak, provisionally36, which is inevitable with every one of the particular philosophical sciences, if regarded in their abstract isolation. For it is the entire body of philosophy, and that alone, which either is or can be the comprehension of the universe as one essentially single organic totality; and which, as such a totality, self-evolved from its own notional Idea, and returning into itself so as to form a whole in virtue of the necessary principle in which it is placed relatively to itself, encloses itself, and all that is itself, into one single world of truth. In the coronal of this scientific necessity is every particular member thereof a self-complete circle which returns into itself, while, at the same time, and as imperatively, it possesses a necessary bond of connection with other parts. This bond of coherence is a backward from which it is self-derived, no less than a forward to which it is self-impelled onward, in so far as it fruitfully begets fresh material from its own resources, and renders the same open and pervious to scientific cognition. It is not therefore our purpose to demonstrate the Idea of the beautiful, which is our point of departure, or, in other words, to deduce it in all its necessity from the assumptions which are its antecedents in philosophy, and from the womb of which it is born. This is the object appropriate to an encyclopaedic development of philosophy as a whole and in its specific branches. For ourselves the notional concept of the beautiful and art is a pre-supposition supplied us by the system of philosophy. Inasmuch, however, as we are not prepared to discuss this system, and the association

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