Aesthetica

Aesthetica (theoria liberalium artium, gnoseologia inferior, ars pulcre cogitandi, ars analogi rationis) est scientia cognitionis sensitivae.

Aesthetics (the theory of the liberal arts, lower gnoseology, the art of thinking beautifully, the art of the analogue of reason) is the science of sensitive cognition.

Aesthetica (theoria liberalium artium, gnoseologia inferior, ars pulcre cogitandi, ars analogi rationis) est scientia cognitionis sensitivae.

Aesthetics (the theory of the liberal arts, lower gnoseology, the art of thinking beautifully, the art of the analogue of reason) is the science of sensitive cognition.

Naturalis facultatum cognoscitivarum inferiorum gradus solo usu citra disciplinam culturam auctus aesthetica naturalis dici potest, et distingui, sicut logica naturalis solet, in connatam, ingenium pulcrum connatum, et acquisitam, et haec denuo in docentem et utentem.

The natural degree of the lower cognitive faculties, increased by use alone without disciplined cultivation, can be called natural aesthetics and distinguished, as natural logic usually is, into an innate form, an innate beautiful genius, and an acquired form, and this latter again into a teaching and a using form.

Naturalis facultatum cognoscitivarum inferiorum gradus solo usu citra disciplinam culturam auctus aesthetica naturalis dici potest, et distingui, sicut logica naturalis solet, in connatam, ingenium pulcrum connatum, et acquisitam, et haec denuo in docentem et utentem.

The natural degree of the lower cognitive faculties, increased by use alone without disciplined cultivation, can be called natural aesthetics and distinguished, as natural logic usually is, into an innate form, an innate beautiful genius, and an acquired form, and this latter again into a teaching and a using form.

Ad naturalem accedentis artificialis aesthetices, § 1, usus inter alios maior erit 1) scientiis intellectu potissimum cognoscendis bonam materiam parare, 2) scientifice cognita captui quorumvis accommodare, 3) cognitionis emendationem etiam extra distincte cognoscendorum a nobis pomoeria proferre, 4) bona principia studiis omnibus mansuetioribus artibusque liberalibus subministrare, 5) in vita communi, caetera si paria fuerint, in agendis rebus omnibus praestare.

The use, greater among others, of artificial aesthetics acceding to natural aesthetics, § 1, will be: 1) to prepare good material for the sciences to be known chiefly by the intellect; 2) to adapt things known scientifically to the grasp of anyone; 3) to carry the correction of cognition even beyond the boundaries of things distinctly knowable by us; 4) to supply good principles to all more humane studies and liberal arts; 5) in common life, if other things are equal, to excel in all matters to be done.

Ad naturalem accedentis artificialis aesthetices, § 1, usus inter alios maior erit 1) scientiis intellectu potissimum cognoscendis bonam materiam parare, 2) scientifice cognita captui quorumvis accommodare, 3) cognitionis emendationem etiam extra distincte cognoscendorum a nobis pomoeria proferre, 4) bona principia studiis omnibus mansuetioribus artibusque liberalibus subministrare, 5) in vita communi, caetera si paria fuerint, in agendis rebus omnibus praestare.

The use, greater among others, of artificial aesthetics acceding to natural aesthetics, § 1, will be: 1) to prepare good material for the sciences to be known chiefly by the intellect; 2) to adapt things known scientifically to the grasp of anyone; 3) to carry the correction of cognition even beyond the boundaries of things distinctly knowable by us; 4) to supply good principles to all more humane studies and liberal arts; 5) in common life, if other things are equal, to excel in all matters to be done.

Hinc usus speciales, 1) philologicus, 2) hermeneuticus, 3) exegeticus, 4) rhetoricus, 5) homileticus, 6) poeticus, 7) musicus, e.c.

Hence special uses: 1) philological, 2) hermeneutic, 3) exegetical, 4) rhetorical, 5) homiletic, 6) poetic, 7) musical, etc.

Hinc usus speciales, 1) philologicus, 2) hermeneuticus, 3) exegeticus, 4) rhetoricus, 5) homileticus, 6) poeticus, 7) musicus, e.c.

Hence special uses: 1) philological, 2) hermeneutic, 3) exegetical, 4) rhetorical, 5) homiletic, 6) poetic, 7) musical, etc.

Obiici posset nostrae scientiae, § 1, 1) eam nimis late patere, quam ut uno libello, una acroasi possit exhauriri. Resp. concedendo. Sed praestat aliquid nihilo; 2) eam eandem esse cum rhetorica et poëtica. Resp. a) latius patet, b) complectitur his cum aliis artibus, ac inter se communia, quibus heic loco convenienti, semel perspectis quaelibet ars sine tautologiis inutilibus suum fundum felicius colat. 3) Eandem esse cum critica. Resp. a) est etiam critica logica, b) quaedam critices species est pars aesthetices, c) huic praenotio quaedam aesthetices reliquae paene necessaria est, nisi velit in diiudicandis pulcre cogitatis, dictis, scriptis disputare de meris gustibus.

It could be objected against our science, § 1: 1) that it extends too broadly for it to be able to be exhausted in one little book, one lecture-course. Response: by conceding. But something is better than nothing. 2) That it is the same as rhetoric and poetics. Response: a) it extends more broadly; b) it comprises the things common to these with other arts, and among themselves; when these have once been seen here in a suitable place, any art may cultivate its own ground more happily, without useless tautologies. 3) That it is the same as criticism. Response: a) there is also logical criticism; b) a certain species of criticism is part of aesthetics; c) for this, a certain preliminary notion of the rest of aesthetics is almost necessary, unless one wants, in judging things beautifully thought, said, and written, to dispute about mere tastes.

Obiici posset nostrae scientiae, § 1, 1) eam nimis late patere, quam ut uno libello, una acroasi possit exhauriri.

It could be objected against our science, § 1: 1) that it extends too broadly for it to be able to be exhausted in one little book, one lecture-course.

Resp. concedendo.

Response: by conceding.

Sed praestat aliquid nihilo;

But something is better than nothing.

2) eam eandem esse cum rhetorica et poëtica.

2) That it is the same as rhetoric and poetics.

Resp. a) latius patet, b) complectitur his cum aliis artibus, ac inter se communia, quibus heic loco convenienti, semel perspectis quaelibet ars sine tautologiis inutilibus suum fundum felicius colat.

Response: a) it extends more broadly; b) it comprises the things common to these with other arts, and among themselves; when these have once been seen here in a suitable place, any art may cultivate its own ground more happily, without useless tautologies.

3) Eandem esse cum critica.

3) That it is the same as criticism.

Resp. a) est etiam critica logica, b) quaedam critices species est pars aesthetices, c) huic praenotio quaedam aesthetices reliquae paene necessaria est, nisi velit in diiudicandis pulcre cogitatis, dictis, scriptis disputare de meris gustibus.

Response: a) there is also logical criticism; b) a certain species of criticism is part of aesthetics; c) for this, a certain preliminary notion of the rest of aesthetics is almost necessary, unless one wants, in judging things beautifully thought, said, and written, to dispute about mere tastes.

Obiici posset nostrae scientiae 4) indigna philosophis et infra horizontem eorum esse posita sensitiva, phantasmata, fabulas, affectuum perturbationes, e. c. Resp. a) philosophus homo est inter homines, neque bene tantam humanae cognitionis partem alienam a se putat, b) confunditur theoria pulcre cogitatorum generalis et praxis ac exsequutio singularis.

It could be objected to our science, 4) that sensory things, phantasms, fables, disturbances of the affects, etc., are unworthy of philosophers and placed beneath their horizon. Response: a) the philosopher is a human being among human beings, and does not rightly consider so great a part of human cognition alien to himself; b) the general theory of things beautifully thought is confused with practice and singular execution.

Obiici posset nostrae scientiae 4) indigna philosophis et infra horizontem eorum esse posita sensitiva, phantasmata, fabulas, affectuum perturbationes, e. c.

It could be objected to our science, 4) that sensory things, phantasms, fables, disturbances of the affects, etc., are unworthy of philosophers and placed beneath their horizon.

Resp. a) philosophus homo est inter homines, neque bene tantam humanae cognitionis partem alienam a se putat, b) confunditur theoria pulcre cogitatorum generalis et praxis ac exsequutio singularis.

Response: a) the philosopher is a human being among human beings, and does not rightly consider so great a part of human cognition alien to himself; b) the general theory of things beautifully thought is confused with practice and singular execution.

Obi. 5) confusio mater erroris. Resp. a) sed conditio, sine qua non, inveniendae veritatis, ubi natura non facit saltum ex obscuritate in distinctionem. Ex nocte per auroram meridies. b) Ideo curanda est confusio, ne inde errores, quot et quanti penes incurios, c) non commendatur confusio, sed cognitio emendatur, quatenus illi necessario admixtum est aliquid confusionis.

Objection, 5) confusion is the mother of error. Response: a) but it is a condition without which truth is not found, where nature does not make a leap from obscurity into distinctness. From night, through dawn, comes noon. b) Therefore confusion must be cared for, lest errors come from it, as many and as great as among the careless. c) Confusion is not recommended; rather, cognition is corrected, insofar as something of confusion is necessarily mixed with it.

Obi. 5) confusio mater erroris.

Objection, 5) confusion is the mother of error.

Resp. a) sed conditio, sine qua non, inveniendae veritatis, ubi natura non facit saltum ex obscuritate in distinctionem.

Response: a) but it is a condition without which truth is not found, where nature does not make a leap from obscurity into distinctness.

Ex nocte per auroram meridies.

From night, through dawn, comes noon.

b) Ideo curanda est confusio, ne inde errores, quot et quanti penes incurios,

b) Therefore confusion must be cared for, lest errors come from it, as many and as great as among the careless.

c) non commendatur confusio, sed cognitio emendatur, quatenus illi necessario admixtum est aliquid confusionis.

c) Confusion is not recommended; rather, cognition is corrected, insofar as something of confusion is necessarily mixed with it.

Obi. 6) cognitio distincta praestat. Resp. a) Apud finitum spiritum tantum in gravioribus, b) unius positio non est alterius exclusio, c) ideo secundum regulas distincte cognitas directum imus pulcre cognoscenda primum; ex quibus eo perfectior aliquando surgat distinctio, §§ 3, 7.

Objection, 6) distinct cognition is preferable. Response: a) with a finite spirit, only in weightier matters; b) the positing of one is not the exclusion of the other; c) therefore, according to distinctly known rules, we go first, directed, to things to be known beautifully; from these a sometimes more perfect distinctness may arise, §§ 3, 7.

Obi. 6) cognitio distincta praestat.

Objection, 6) distinct cognition is preferable.

Resp. a) Apud finitum spiritum tantum in gravioribus, b) unius positio non est alterius exclusio, c) ideo secundum regulas distincte cognitas directum imus pulcre cognoscenda primum; ex quibus eo perfectior aliquando surgat distinctio, §§ 3, 7.

Response: a) with a finite spirit, only in weightier matters; b) the positing of one is not the exclusion of the other; c) therefore, according to distinctly known rules, we go first, directed, to things to be known beautifully; from these a sometimes more perfect distinctness may arise, §§ 3, 7.

Obi. 7) Per culturam analogi rationis, verendum est, ne quid detrimenti capiat rationis et soliditatis territorium. Resp. a) hoc argumentum est in plus probantibus, quia idem periculum est, quotiescunque perfectio composita quaeritur; ad cautionem incitans, non neglectum verae perfectionis suadens. b) Incultum et corruptius analogon rationis non minus officit rationi severiorique soliditati.

Objection, 7) through the cultivation of the analogue of reason, it is to be feared that the territory of reason and solidity may suffer some harm. Response: a) this argument is among those proving too much, because the same danger exists whenever a composite perfection is sought; it urges caution, not neglect of true perfection. b) An uncultivated and more corrupt analogue of reason harms reason and stricter solidity no less.

Obi. 7) Per culturam analogi rationis, verendum est, ne quid detrimenti capiat rationis et soliditatis territorium.

Objection, 7) through the cultivation of the analogue of reason, it is to be feared that the territory of reason and solidity may suffer some harm.

Resp. a) hoc argumentum est in plus probantibus, quia idem periculum est, quotiescunque perfectio composita quaeritur; ad cautionem incitans, non neglectum verae perfectionis suadens.

Response: a) this argument is among those proving too much, because the same danger exists whenever a composite perfection is sought; it urges caution, not neglect of true perfection.

b) Incultum et corruptius analogon rationis non minus officit rationi severiorique soliditati.

b) An uncultivated and more corrupt analogue of reason harms reason and stricter solidity no less.

Obi. 8) Aesthetica ars est, non scientia. Resp. a) Hi non sunt oppositi habitus. Quot olim artes tantum iam sunt simul scientiae? b) nostram artem demonstrari posse, probabit experientia, patet a priori, quia psychologia e. c. suppeditant certa principia, mereri eandem, ut elevetur in scientiam, docent usus, in aliis, §§ 3, 4 commemorati.

Objection, 8) aesthetics is an art, not a science. Response: a) these are not opposed habits. How many things that were formerly only arts are now at the same time sciences? b) experience will prove that our art can be demonstrated; it is evident a priori, because psychology, etc., supply certain principles, and the uses mentioned, among others, in §§ 3, 4 teach that this same art deserves to be raised into a science.

Obi. 8) Aesthetica ars est, non scientia.

Objection, 8) aesthetics is an art, not a science.

Resp. a) Hi non sunt oppositi habitus.

Response: a) these are not opposed habits.

Quot olim artes tantum iam sunt simul scientiae?

How many things that were formerly only arts are now at the same time sciences?

b) nostram artem demonstrari posse, probabit experientia, patet a priori, quia psychologia e. c. suppeditant certa principia, mereri eandem, ut elevetur in scientiam, docent usus, in aliis, §§ 3, 4 commemorati.

b) experience will prove that our art can be demonstrated; it is evident a priori, because psychology, etc., supply certain principles, and the uses mentioned, among others, in §§ 3, 4 teach that this same art deserves to be raised into a science.

Obi. 9) Aesthetici nascuntur, non fiunt, uti poetae. Resp. Hor. A. Poet. v. 408. Cic. de Or. l. II. c. 60. Bilfinger in dilucidd. § 268. Breitinger von Gleichnissen p. 6. Aestheticum natum iuvat theoria completior, rationis auctoritate commendabilior, exactior, minus confusa, certior, minus trepida, § 3.

Objection, 9) aestheticians are born, not made, as poets are. Response: Horace, Ars poetica, v. 408; Cicero, De oratore, book II, chapter 60; Bilfinger in the Dilucidationes, § 268; Breitinger, von Gleichnissen, p. 6. A fuller theory helps the born aesthetician, making him more commendable by the authority of reason, more exact, less confused, more certain, less hesitant, § 3.

Obi. 9) Aesthetici nascuntur, non fiunt, uti poetae.

Objection, 9) aestheticians are born, not made, as poets are.

Resp. Hor. A. Poet. v. 408. Cic. de Or. l. II. c. 60. Bilfinger in dilucidd. § 268. Breitinger von Gleichnissen p. 6.

Response: Horace, Ars poetica, v. 408; Cicero, De oratore, book II, chapter 60; Bilfinger in the Dilucidationes, § 268; Breitinger, von Gleichnissen, p. 6.

Aestheticum natum iuvat theoria completior, rationis auctoritate commendabilior, exactior, minus confusa, certior, minus trepida, § 3.

A fuller theory helps the born aesthetician, making him more commendable by the authority of reason, more exact, less confused, more certain, less hesitant, § 3.

Obi. 10) Facultates inferiores, caro, debellandae potius sunt, quam excitandae et confirmandae. Resp. a) Imperium in facultates inferiores poscitur, non tyrannis. b) Ad hoc, quatenus naturaliter impetrari potest, manu quasi ducit aesthetica. c) Facultates inferiores non, quatenus corruptae sunt, excitandae confirmandaeque sunt aestheticis, sed iisdem dirigendae, ne sinistris exercitiis magis corrumpantur, aut pigro vitandi abusus praetextu tollatur usus concessi divinitus talenti.

Objection, 10) the lower faculties, the flesh, are rather to be conquered than excited and confirmed. Response: a) rule over the lower faculties is demanded, not tyranny. b) To this, insofar as it can be obtained naturally, aesthetics leads, as if by the hand. c) The lower faculties are not to be excited and confirmed by aestheticians insofar as they are corrupt, but are to be directed by the same, lest by wrong exercises they be corrupted more, or, under the lazy pretext of avoiding abuse, the use of a divinely granted talent be taken away.

Obi. 10) Facultates inferiores, caro, debellandae potius sunt, quam excitandae et confirmandae.

Objection, 10) the lower faculties, the flesh, are rather to be conquered than excited and confirmed.

Resp. a) Imperium in facultates inferiores poscitur, non tyrannis.

Response: a) rule over the lower faculties is demanded, not tyranny.

b) Ad hoc, quatenus naturaliter impetrari potest, manu quasi ducit aesthetica.

b) To this, insofar as it can be obtained naturally, aesthetics leads, as if by the hand.

c) Facultates inferiores non, quatenus corruptae sunt, excitandae confirmandaeque sunt aestheticis, sed iisdem dirigendae, ne sinistris exercitiis magis corrumpantur, aut pigro vitandi abusus praetextu tollatur usus concessi divinitus talenti.

c) The lower faculties are not to be excited and confirmed by aestheticians insofar as they are corrupt, but are to be directed by the same, lest by wrong exercises they be corrupted more, or, under the lazy pretext of avoiding abuse, the use of a divinely granted talent be taken away.

Aesthetica nostra § 1. sicuti logica, soror eius natu maior, est I) theoretica, docens, generalis, P. I. praecipiens 1) de rebus et cogitandis heuristice, C. I. 2) de lucido ordine, methodologia C. II. 3) de signis pulcre cogitatorum et dispositorum, semiotica, C. III. II) practica, utens, specialis. P. II. Utrimque:

Our aesthetics, § 1, just as logic, its elder sister by birth, is I) theoretical, teaching, general, Part I, prescribing 1) concerning things and things to be thought, heuristically, Chapter I; 2) concerning lucid order, methodology, Chapter II; 3) concerning the signs of things beautifully thought and arranged, semiotic, Chapter III. II) It is practical, using, special, Part II. On both sides:

Hor. E. Res sit prima tibi, sit lucidus ordo secunda, Signaque postremo tertia cura loco.

Horace, Epistles. "Let the matter be first for you, let lucid order be second, and let signs be the third concern in the last place."

Aesthetica nostra § 1. sicuti logica, soror eius natu maior, est I) theoretica, docens, generalis, P. I. praecipiens 1) de rebus et cogitandis heuristice, C. I. 2) de lucido ordine, methodologia C. II. 3) de signis pulcre cogitatorum et dispositorum, semiotica, C. III.

Our aesthetics, § 1, just as logic, its elder sister by birth, is I) theoretical, teaching, general, Part I, prescribing 1) concerning things and things to be thought, heuristically, Chapter I; 2) concerning lucid order, methodology, Chapter II; 3) concerning the signs of things beautifully thought and arranged, semiotic, Chapter III.

II) practica, utens, specialis. P. II. Utrimque:

II) It is practical, using, special, Part II. On both sides:

Hor. E.

Horace, Epistles.

Res sit prima tibi, sit lucidus ordo secunda, Signaque postremo tertia cura loco.

"Let the matter be first for you, let lucid order be second, and let signs be the third concern in the last place."

Aesthetices finis est perfectio cognitionis sensitivae, qua talis, § 1. Haec autem est pulcritudo, Metaphysic. §§ 521, 662. et cavenda eiusdem, qua talis, imperfectio, § 1. Haec autem est deformitas, Metaphysic. §§ 521, 662.

The end of aesthetics is the perfection of sensitive cognition, as such, § 1. This, however, is beauty, Metaphysics, §§ 521, 662; and the imperfection of the same, as such, is to be avoided, § 1. This, however, is deformity, Metaphysics, §§ 521, 662.

Aesthetices finis est perfectio cognitionis sensitivae, qua talis, § 1.

The end of aesthetics is the perfection of sensitive cognition, as such, § 1.

Haec autem est pulcritudo, Metaphysic. §§ 521, 662. et cavenda eiusdem, qua talis, imperfectio, § 1.

This, however, is beauty, Metaphysics, §§ 521, 662; and the imperfection of the same, as such, is to be avoided, § 1.

Haec autem est deformitas, Metaphysic. §§ 521, 662.

This, however, is deformity, Metaphysics, §§ 521, 662.

Perfectiones cognitionis sensitivae adeo reconditas, ut vel omnino nobis obscurae maneant, vel non nisi intelligendo possimus eas intueri, non curat aestheticus, qua talis. § 14.

Perfections of sensitive cognition so hidden that either they remain entirely obscure to us, or we can behold them only by understanding, do not concern the aesthetician, as such. § 14.

Perfectiones cognitionis sensitivae adeo reconditas, ut vel omnino nobis obscurae maneant, vel non nisi intelligendo possimus eas intueri, non curat aestheticus, qua talis. § 14.

Perfections of sensitive cognition so hidden that either they remain entirely obscure to us, or we can behold them only by understanding, do not concern the aesthetician, as such. § 14.

Imperfectiones cognitionis sensitivae adeo reconditas, ut vel omnino nobis obscurae maneant, vel non nisi iudicio intellectuali possint detegi, non curat aestheticus, qua talis, § 14.

Imperfections of sensitive cognition so hidden that either they remain entirely obscure to us, or can be detected only by intellectual judgment, do not concern the aesthetician, as such, § 14.

Imperfectiones cognitionis sensitivae adeo reconditas, ut vel omnino nobis obscurae maneant, vel non nisi iudicio intellectuali possint detegi, non curat aestheticus, qua talis, § 14.

Imperfections of sensitive cognition so hidden that either they remain entirely obscure to us, or can be detected only by intellectual judgment, do not concern the aesthetician, as such, § 14.

Cognitio sensitiva est a potiori desumta denominatione complexus repraesentationum infra distinctionem subsistentium. Huius exsistentis si vel solam pulcritudinem ac elegantiam, deformitatemve solam, §§ 15, 16. simul vellemus intelligendo nunc circumspicere, sicut intuetur aliquando saporis eruditi spectator, venerum macularumve genericarum per diversas suas classes, specificarum, numericarumve mole velut obruta fatisceret distinctio scientiae necessaria, § 1. Hinc primum lustremus pulcritudinem, omni paene sensitivae cognitioni pulcrae quatenus communis est, universalem et catholicam cum eius opposito, § 14.

Sensitive cognition is, by a denomination taken from the stronger part, a complex of representations subsisting beneath distinctness. If, while it exists, we now wished to survey by understanding either beauty and elegance alone, or deformity alone, §§ 15, 16, at the same time - as sometimes a spectator of learned taste beholds beauties and blemishes, generic, specific, and numerical, through their diverse classes - the distinction necessary to science, as if overwhelmed by the mass, would collapse, § 1. Hence let us first survey beauty, universal and catholic together with its opposite, insofar as it is common to almost every beautiful sensory cognition, § 14.

Cognitio sensitiva est a potiori desumta denominatione complexus repraesentationum infra distinctionem subsistentium.

Sensitive cognition is, by a denomination taken from the stronger part, a complex of representations subsisting beneath distinctness.

Huius exsistentis si vel solam pulcritudinem ac elegantiam, deformitatemve solam, §§ 15, 16. simul vellemus intelligendo nunc circumspicere, sicut intuetur aliquando saporis eruditi spectator, venerum macularumve genericarum per diversas suas classes, specificarum, numericarumve mole velut obruta fatisceret distinctio scientiae necessaria, § 1.

If, while it exists, we now wished to survey by understanding either beauty and elegance alone, or deformity alone, §§ 15, 16, at the same time - as sometimes a spectator of learned taste beholds beauties and blemishes, generic, specific, and numerical, through their diverse classes - the distinction necessary to science, as if overwhelmed by the mass, would collapse, § 1.

Hinc primum lustremus pulcritudinem, omni paene sensitivae cognitioni pulcrae quatenus communis est, universalem et catholicam cum eius opposito, § 14.

Hence let us first survey beauty, universal and catholic together with its opposite, insofar as it is common to almost every beautiful sensory cognition, § 14.

Pulcritudo cognitionis sensitivae erit universalis, § 14. 1) consensus cogitationum, quatenus adhuc ab earum ordine et signis abstrahimus, inter se ad unum, qui phaenomenon sit, § 14. Metaphysic. § 662. Pulcritudo rerum et cogitationum, distinguenda a pulcritudine cognitionis, cuius prima et primaria pars est, § 13. et pulcritudine obiectorum et materiae, quaecum ob receptum rei significatum saepe, sed male confunditur. Possunt turpia pulcre cogitari, ut talia, et pulcriora turpiter.

The beauty of sensitive cognition will be universal, § 14: 1) the agreement of thoughts, insofar as we still abstract from their order and signs, among themselves into one thing that is a phenomenon, § 14, Metaphysics, § 662: the beauty of things and thoughts, to be distinguished from the beauty of cognition, of which it is the first and primary part, § 13, and from the beauty of objects and matter, with which, because of the accepted meaning of the word "thing," it is often, but wrongly, confused. Ugly things can be thought beautifully as such, and more beautiful things basely.

Pulcritudo cognitionis sensitivae erit universalis, § 14. 1) consensus cogitationum, quatenus adhuc ab earum ordine et signis abstrahimus, inter se ad unum, qui phaenomenon sit, § 14. Metaphysic. § 662. Pulcritudo rerum et cogitationum, distinguenda a pulcritudine cognitionis, cuius prima et primaria pars est, § 13. et pulcritudine obiectorum et materiae, quaecum ob receptum rei significatum saepe, sed male confunditur.

The beauty of sensitive cognition will be universal, § 14: 1) the agreement of thoughts, insofar as we still abstract from their order and signs, among themselves into one thing that is a phenomenon, § 14, Metaphysics, § 662: the beauty of things and thoughts, to be distinguished from the beauty of cognition, of which it is the first and primary part, § 13, and from the beauty of objects and matter, with which, because of the accepted meaning of the word "thing," it is often, but wrongly, confused.

Possunt turpia pulcre cogitari, ut talia, et pulcriora turpiter.

Ugly things can be thought beautifully as such, and more beautiful things basely.

Pulcritudo cognitionis sensitivae universalis, § 14. quia nulla perfectio, sine ordine, Metaphys. § 95. 2) consensus ordinis est, quo res pulcre cogitatas meditemur, et internus, et cum rebus, phaenomenon, § 14. Pulcritudo ordinis et dispositionis.

The universal beauty of sensitive cognition, § 14, because there is no perfection without order, Metaphysics, § 95, is 2) the agreement of order by which we meditate things beautifully thought, both internal and with things, a phenomenon, § 14: the beauty of order and disposition.

Pulcritudo cognitionis sensitivae universalis, § 14. quia nulla perfectio, sine ordine, Metaphys. § 95. 2) consensus ordinis est, quo res pulcre cogitatas meditemur, et internus, et cum rebus, phaenomenon, § 14. Pulcritudo ordinis et dispositionis.

The universal beauty of sensitive cognition, § 14, because there is no perfection without order, Metaphysics, § 95, is 2) the agreement of order by which we meditate things beautifully thought, both internal and with things, a phenomenon, § 14: the beauty of order and disposition.

Pulcritudo cognitionis sensitivae universalis est, § 14. quia signata non percipimus sine signis, Met. § 619. 3) consensus signorum internus, et cum ordine, et cum rebus, phaenomenon, pulcritudo significationis, qualis dictio et eloquutio, quando signum est oratio s. sermo, et simul actio, quando sermo viva voce habetur. Habes tres cognitionis gratias catholicas, §§ 18, 19.

The universal beauty of sensitive cognition is, § 14, because we do not perceive things signified without signs, Metaphysics, § 619, 3) the internal agreement of signs, and with order, and with things, a phenomenon: the beauty of signification, such as diction and eloquence when the sign is speech or discourse, and also action when discourse is given by the living voice. You have the three catholic graces of cognition, §§ 18, 19.

Pulcritudo cognitionis sensitivae universalis est, § 14. quia signata non percipimus sine signis, Met. § 619. 3) consensus signorum internus, et cum ordine, et cum rebus, phaenomenon, pulcritudo significationis, qualis dictio et eloquutio, quando signum est oratio s. sermo, et simul actio, quando sermo viva voce habetur.

The universal beauty of sensitive cognition is, § 14, because we do not perceive things signified without signs, Metaphysics, § 619, 3) the internal agreement of signs, and with order, and with things, a phenomenon: the beauty of signification, such as diction and eloquence when the sign is speech or discourse, and also action when discourse is given by the living voice.

Habes tres cognitionis gratias catholicas, §§ 18, 19.

You have the three catholic graces of cognition, §§ 18, 19.

Totidem esse possunt, cavendaeque sunt deformitates, vitia, maculae cognitionis sensitivae, vel in cogitationibus et rebus, § 18, vel in coniunctione plurium cogitatorum, § 19, vel in significatione, § 20. M. § 121, quo numeravimus ordine, § 13.

There can be just as many deformities, faults, and blemishes of sensitive cognition, and they must be avoided: either in thoughts and things, § 18, or in the conjunction of several things thought, § 19, or in signification, § 20, Metaphysics, § 121, in the order in which we have enumerated them, § 13.

Totidem esse possunt, cavendaeque sunt deformitates, vitia, maculae cognitionis sensitivae, vel in cogitationibus et rebus, § 18, vel in coniunctione plurium cogitatorum, § 19, vel in significatione, § 20. M. § 121, quo numeravimus ordine, § 13.

There can be just as many deformities, faults, and blemishes of sensitive cognition, and they must be avoided: either in thoughts and things, § 18, or in the conjunction of several things thought, § 19, or in signification, § 20, Metaphysics, § 121, in the order in which we have enumerated them, § 13.

Ubertas, magnitudo, veritas, claritas, certitudo, et vita cognitionis; quatenus consentiunt in una perceptione, et inter se, e.g. ubertas et magnitudo ad claritatem, veritas et claritas ad certitudinem, omnes reliquae ad vitam, quatenus varia cognitionis alia, §§ 18–20, consentiunt ad easdem, dant omnis cognitionis perfectionem, M. §§ 669, 94. phaenomena sensitivae pulcritudinem, § 14. universalem, § 17, praesertim rerum et cogitationum, § 18. in quibus iuvat Copia, nobilitas, veri lux certa moventis.

Richness, greatness, truth, clarity, certitude, and life of cognition, insofar as they agree in one perception and among themselves, for example richness and greatness toward clarity, truth and clarity toward certitude, all the remaining ones toward life, insofar as the other diverse elements of cognition, §§ 18–20, agree toward the same, give the perfection of every cognition, Metaphysics, §§ 669, 94; as phenomena, they give the beauty of sensitive cognition, § 14, universal beauty, § 17, especially of things and thoughts, § 18. In these the following helps: "abundance, nobility, the sure light of moving truth."

Ubertas, magnitudo, veritas, claritas, certitudo, et vita cognitionis; quatenus consentiunt in una perceptione, et inter se, e.g. ubertas et magnitudo ad claritatem, veritas et claritas ad certitudinem, omnes reliquae ad vitam, quatenus varia cognitionis alia, §§ 18–20, consentiunt ad easdem, dant omnis cognitionis perfectionem, M. §§ 669, 94. phaenomena sensitivae pulcritudinem, § 14. universalem, § 17, praesertim rerum et cogitationum, § 18.

Richness, greatness, truth, clarity, certitude, and life of cognition, insofar as they agree in one perception and among themselves, for example richness and greatness toward clarity, truth and clarity toward certitude, all the remaining ones toward life, insofar as the other diverse elements of cognition, §§ 18–20, agree toward the same, give the perfection of every cognition, Metaphysics, §§ 669, 94; as phenomena, they give the beauty of sensitive cognition, § 14, universal beauty, § 17, especially of things and thoughts, § 18.

in quibus iuvat Copia, nobilitas, veri lux certa moventis.

In these the following helps: "abundance, nobility, the sure light of moving truth."

Angustiae, vilitas, falsitas, M. § 551. obscuritas imperspicua, dubia fluctuatio, M. § 531. inertia, M. § 669. sunt omnis cognitionis imperfectiones, M. § 94. phaenomena sensitivam deformant, § 14. generatim, § 17. praecipua rerum et cogitationum vitia, § 21.

Narrowness, baseness, falsity, Metaphysics, § 551, unperspicuous obscurity, doubtful fluctuation, Metaphysics, § 531, inertia, Metaphysics, § 669, are imperfections of every cognition, Metaphysics, § 94; as phenomena they deform sensitive cognition, § 14, generally, § 17: the principal faults of things and thoughts, § 21.

Angustiae, vilitas, falsitas, M. § 551. obscuritas imperspicua, dubia fluctuatio, M. § 531. inertia, M. § 669. sunt omnis cognitionis imperfectiones, M. § 94. phaenomena sensitivam deformant, § 14. generatim, § 17. praecipua rerum et cogitationum vitia, § 21.

Narrowness, baseness, falsity, Metaphysics, § 551, unperspicuous obscurity, doubtful fluctuation, Metaphysics, § 531, inertia, Metaphysics, § 669, are imperfections of every cognition, Metaphysics, § 94; as phenomena they deform sensitive cognition, § 14, generally, § 17: the principal faults of things and thoughts, § 21.

Pulcritudo cognitionis sensitivae, § 14. et ipsa rerum elegantia, § 18. sunt perfectiones compositae, §§ 18–20, 22. etiam universales, § 17. M. § 96. Quod et hinc patet, quod nulla perfectio simplex nobis sit phaenomenon. M. § 444. Hinc admittunt exceptiones admodum multas, non habendas in vitiis, etiamsi fiant phaenomena, modo maximum, qui locum habet, consensum phaenomenon non tollant, hinc sint, quae possunt, paucissimae minimae. M. § 445.

The beauty of sensitive cognition, § 14, and the very elegance of things, § 18, are composite perfections, §§ 18–20, 22, and also universal ones, § 17, Metaphysics, § 96. This is also clear from this, that no simple perfection is a phenomenon for us, Metaphysics, § 444. Hence they admit very many exceptions, not to be counted among faults, even if they become phenomena, provided they do not remove the greatest agreement that has place, the phenomenon; hence let them be, as far as they can, very few and very small, Metaphysics, § 445.

Pulcritudo cognitionis sensitivae, § 14. et ipsa rerum elegantia, § 18. sunt perfectiones compositae, §§ 18–20, 22. etiam universales, § 17. M. § 96.

The beauty of sensitive cognition, § 14, and the very elegance of things, § 18, are composite perfections, §§ 18–20, 22, and also universal ones, § 17, Metaphysics, § 96.

Quod et hinc patet, quod nulla perfectio simplex nobis sit phaenomenon. M. § 444.

This is also clear from this, that no simple perfection is a phenomenon for us, Metaphysics, § 444.

Hinc admittunt exceptiones admodum multas, non habendas in vitiis, etiamsi fiant phaenomena, modo maximum, qui locum habet, consensum phaenomenon non tollant, hinc sint, quae possunt, paucissimae minimae. M. § 445.

Hence they admit very many exceptions, not to be counted among faults, even if they become phenomena, provided they do not remove the greatest agreement that has place, the phenomenon; hence let them be, as far as they can, very few and very small, Metaphysics, § 445.

Quibus positis ponitur pulcritudo, si dicamus elegantia, exceptiones, quales § 24. descripsimus, quando e.g. regula pulcritudinis debilior cedit fortiori, minus foecunda foecundiori, propior ulteriori, cui subordinatur, e.c. M. § 446. erunt non inelegantes. Hinc in regulis pulcritudinis in cognoscendo constituendis bene simul earundem robur attenditur, M. § 180.

With these things posited, beauty is posited, if we say that elegance, exceptions, such as we have described in § 24, when, for example, the weaker rule of beauty yields to the stronger, the less fruitful to the more fruitful, the nearer to the more remote to which it is subordinated, and so on, Metaphysics, § 446, will be not inelegant. Hence, in establishing rules of beauty in cognition, their strength is rightly considered at the same time, Metaphysics, § 180.

Quibus positis ponitur pulcritudo, si dicamus elegantia, exceptiones, quales § 24. descripsimus, quando e.g. regula pulcritudinis debilior cedit fortiori, minus foecunda foecundiori, propior ulteriori, cui subordinatur, e.c. M. § 446. erunt non inelegantes.

With these things posited, beauty is posited, if we say that elegance, exceptions, such as we have described in § 24, when, for example, the weaker rule of beauty yields to the stronger, the less fruitful to the more fruitful, the nearer to the more remote to which it is subordinated, and so on, Metaphysics, § 446, will be not inelegant.

Hinc in regulis pulcritudinis in cognoscendo constituendis bene simul earundem robur attenditur, M. § 180.

Hence, in establishing rules of beauty in cognition, their strength is rightly considered at the same time, Metaphysics, § 180.