Phi 220 Spring 2016 |
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Your assignment from Shaftesbury gives ample evidence that he was influenced by views like those of Plato and Plotinus. Since he also presents some views which came to prominence in the period following this work (which was published early in the 18th century), he provides a link between a long tradition of neoplatonist aesthetics and new ideas that we will find in Hume and Kant. The following are two key topics:
• A distinction between beauty and usefulness, and between the appreciation of beauty and interest. For this, see HK 246-248 and HK 258-259. Notice the way an appreciation of the wilder aspects of beauty (as discussed in the initial exchange, HK 244-246) is tied to a higher or truer sort of beauty that may not be noticed immediately and tied also to the distinction between appreciation and possession.
• The idea of a natural sense of beauty (and an analogous moral sense). This can be seen as the chief topic in one way or another from HK 253 to the end (HK 261). Note especially how Shaftesbury deals with the problem of variation in taste among people (beginning on HK 255), an issue that will be important in both Hume and Kant.
Each of these views raises an issue that we may spend some time discussing:
• Is there a fundamental difference between beauty and usefulness or between the appreciation of beauty on the one hand and the possession or consumption of beautiful objects on the other hand? (For a contrasting view, you might think of possible implications of the central place Socrates gives to knowledge of use in Republic X.)
• Do we have an innate or natural sense of beauty? (Shaftesbury is unlikely to have suggested this casually. The criticisms of innate ideas by John Locke would have been well known at the time and probably even more so to Shaftesbury since Locke was an employee and close associate of Shaftesbury’s grandfather and had even supervised Shaftesbury’s education for a time.)
The selection in Hofstadter and Kuhns begins with a reference to a description of natural wilderness, which is the final part of an imaginary inspection of the earth that concludes the preceding section of the work. In addition to filling out your assignment today, this provides background for our discussion of the “sublime” just before spring break.
Shaftesbury, The Moralists from Characteristics of Men, Manners, Opinions, Times, etc. (London: Grant Richards, 1900), vol. 2, pp. 122-124.
“Here let us … fly to the vast deserts of these parts. All ghastly and hideous as they appear, they want not their peculiar beauties. The wildness pleases. We seem to live alone with Nature. We view her in her inmost recesses, and contemplate her with more delight in these original wilds than in the artificial labyrinths and feigned wildernesses of the palace. The objects of the place, the scaly serpents, the savage beasts, and poisonous insects, how terrible soever, or how contrary to human nature, are beauteous in themselves, and lit to raise our thoughts in admiration of that divine wisdom, so far superior to our short views. Unable to declare the use or service of all things in this universe, we are yet assured of the perfection of all, and of the justice of that economy to which all things are subservient, and in respect of which things seemingly deformed are amiable, disorder becomes regular, corruption wholesome, and poisons (such as these we have seen) prove healing and beneficial.
“But behold! through a vast tract of sky before us, the mighty Atlas rears his lofty head covered with snow above the clouds. Beneath the mountain’s foot the rocky country rises into hills, a proper basis of the ponderous mass above, where huge embodied rocks lie piled on one another, and seem to prop the high arch of heaven.—See! with what trembling steps poor mankind tread the narrow brink of the deep precipices, from whence with giddy horror they look down, mistrusting even the ground which bears them, whilst they hear the hollow sound of torrents underneath, and see the ruin of the impending rock, with falling trees which hang with their roots upwards and seem to draw more ruin after them. Here thoughtless men, seized with the newness of such objects, become thoughtful, and willingly contemplate the incessant changes of this earth’s surface. They see, as in one instant, the revolutions of past ages, the fleeting forms of things, and the decay even of this our globe, whose youth and first formation they consider, whilst the apparent spoil and irreparable breaches of the wasted mountain show them the world itself only as a noble ruin, and make them think of its approaching period.—But here, mid-way the mountain, a spacious border of thick wood harbours our wearied travellers, who now are come among the ever green and lofty pines, the firs, and noble cedars, whose towering heads seem endless in the sky, the rest of the trees appearing only as shrubs beside them. And here a different horror seizes our sheltered travellers when they see the day diminished by the deep shades of the vast wood, which, closing thick above, spreads darkness and eternal night below. The faint and gloomy light looks horrid as the shade itself; and the profound stillness of these places imposes silence upon men, struck with the hoarse echoings of every sound within the spacious caverns of the wood. Here space astonishes; silence itself seems pregnant, whilst an unknown force works on the mind, and dubious objects move the wakeful sense. Mysterious voices are either heard or fancied, and various forms of deity seem to present themselves and appear more manifest in these sacred silvan scenes, such as of old gave rise to temples, and favoured the religion of the ancient world. Even we ourselves, who in plain characters may read divinity from so many bright parts of earth, choose rather these obscurer places to spell out that mysterious being, which to our weak eyes appears at best under a veil of cloud.”—
Here he paused a while and began to cast about his eyes, which before seemed fixed. He looked more calmly, with an open countenance and free air, by which, and other tokens, I could easily find we were come to an end of our descriptions, and that whether I would or no, Theocles was now resolved to take his leave of the sublime, the morning being spent and the forenoon by this time well advanced.