It would be possible that the happiness of rational beings in the world should be a purpose of nature, and then also this would be its ultimate purpose. ii. ], [See Burke, On the Sublime and Beautiful, Part IV., Sect. But without such a definite concept you cannot infer a unique intelligent original Being; you can only assume it (with whatever motive).— Now it may certainly be conceded that you should arbitrarily add (for Reason has nothing fundamental to say to the contrary): Where so much perfection is found, we may well assume that all perfection is united in a unique Cause of the world, because Reason succeeds better both theoretically and practically with a principle thus definite. Kant, however, in the Critique of Judgement is sadly fettered by the chains that he himself had forged, and frequently chafes under the restraints they impose. [we should have to consider] the proportion of talents which must be assumed requisite in these several occupations. sensations [of danger], much less seek the occasion for them again. On the other hand, Spinoza wishes to dispense with all inquiries into the ground of the possibility of purposes of nature, and to take away all reality But the Sublime in nature—if we are passing upon it a pure aesthetical judgement, not mixed up with any concepts of perfection or objective purposiveness, in which case it would be a teleological judgement—may be regarded as quite formless or devoid of figure, and yet as the object of a pure satisfaction; and it may display a subjective purposiveness in the given representation. This thought then must accompany our intuition and reflection on beauty, viz. Nature is no longer judged inasmuch as it appears like art, but in so far as it is actual (although superhuman) art; and the teleological judgement serves as the basis and condition of the aesthetical, as a condition to which the latter must have respect. also Rhetoric, I. In the latter the chief point is a certain use of the artistic object, by which condition the aesthetical Ideas are limited. Both these involve a satisfaction in the presence of an Object, and so can lay the foundation for an interest in what has by itself pleased without reference to any interest whatever. Edition: current; Page: [98] For what is requisite to the latter concept is so essentially different from everything which natural concepts contain and can teach, that there is need of a particular ground of proof quite independent of the former, in order to supply the concept of the original Being adequately for Theology and to infer its existence.— The moral proof (which it is true only proves the Being of God in a practical though indispensable aspect of Reason) would preserve all its force, if we found in the world no material, or only that which is doubtful, for physical Teleology. But the judgement itself always remains in this case only aesthetical, because—without having any determinate concept of the Object at its basis—it merely represents the subjective play of the mental powers (Imagination and Reason) as harmonious through their very contrast. In the process of combination requisite for the estimation of magnitude, the Imagination proceeds of itself to infinity without anything hindering it; but the Understanding guides it by means of concepts of number, for which the Imagination must furnish the schema. brings with it a purposiveness in its form by which the object seems to be, as it were, pre-adapted to our Judgement, and thus constitutes in itself an object of satisfaction. we may rightly impute to every one the pleasure or the subjective purposiveness of the representation for This latter may also be entitled the system of generic preformation, because the productive faculty of the generator and consequently the specific form would be virtually performed according to the inner purposive capacities which are part of its stock. It would be difficult to overstate Kant's importance, or the greatness of his three critiques, which must be understood as three parts of one unified project, and, I should add, must be read in sequence. This happens as a matter of fact when we regard as coarse and ignoble the mental attitude of those persons who have no feeling for beautiful Nature (for thus we describe a susceptibility to interest in its contemplation), and who confine themselves to eating and drinking—to the mere enjoyments of sense. Edition: current; Page: [79] But here no principle is possible, except either to assume that in respect of the supersensible absolutely nothing can be theoretically determined (except mere negations); or else that our Reason contains in itself a yet unused mine of cognitions, reaching no one knows how far, stored up for ourselves and our posterity.— But as concerns Religion, i.e. Edition: current; Page: [15] Sensation, again If now it is a natural gift which must prescribe its rule to art (as beautiful art), of what kind is this rule? We actually have, indeed, in the Critique of practical Reason, derived from universal moral concepts a priori the feeling of respect (as a special and peculiar modification of feeling which will not strictly correspond either to the pleasure or the pain that we get from empirical objects). The feeling of our incapacity to attain to an Idea, which is a law for us, is respect. A free beauty and dependent beauty requires purpose. [ 1 ] this relative than... 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