§ 26
Perceptio quatenus est ratio, est argumentum. Sunt ergo argumenta locupletantia, nobilitantia, probantia, illustrantia, persuadentia, moventia, § 22. quorum aesthetica non solum poscit vim et efficaciam, M. § 515. sed etiam elegantiam, § 25. Pars cognitionis, in qua peculiaris detegitur elegantia, est figura, (schema.) Sunt ergo figurae 1) rerum et cogitationum, § 18, sententiae; 2) ordinis, § 19; 3) significationis, quo figurae dictionis, § 20. Figurarum sententiae tot, quot argumentorum, sunt genera.
Perception, insofar as it is a reason, is an argument. There are therefore enriching, ennobling, proving, illustrating, persuading, and moving arguments, § 22, of which aesthetics demands not only force and efficacy, Metaphysics, § 515, but also elegance, § 25. The part of cognition in which a particular elegance is detected is a figure, a schema. Therefore there are figures 1) of things and thoughts, § 18, sentiments; 2) of order, § 19; 3) of signification, to which figures of diction belong, § 20. Of figures of thought there are as many kinds as there are of arguments.
Perceptio quatenus est ratio, est argumentum.
Perception, insofar as it is a reason, is an argument.
Sunt ergo argumenta locupletantia, nobilitantia, probantia, illustrantia, persuadentia, moventia, § 22. quorum aesthetica non solum poscit vim et efficaciam, M. § 515. sed etiam elegantiam, § 25. Pars cognitionis, in qua peculiaris detegitur elegantia, est figura, (schema.)
There are therefore enriching, ennobling, proving, illustrating, persuading, and moving arguments, § 22, of which aesthetics demands not only force and efficacy, Metaphysics, § 515, but also elegance, § 25. The part of cognition in which a particular elegance is detected is a figure, a schema.
Sunt ergo figurae 1) rerum et cogitationum, § 18, sententiae; 2) ordinis, § 19; 3) significationis, quo figurae dictionis, § 20. Figurarum sententiae tot, quot argumentorum, sunt genera.
Therefore there are figures 1) of things and thoughts, § 18, sentiments; 2) of order, § 19; 3) of signification, to which figures of diction belong, § 20. Of figures of thought there are as many kinds as there are of arguments.
Perceptio quatenus est ratio, est argumentum.
Perception, insofar as it is a reason, is an argument.
Sunt ergo argumenta locupletantia, nobilitantia, probantia, illustrantia, persuadentia,
There are therefore enriching, ennobling, proving, illustrating, persuading,
moventia, § 22. quorum aesthetica non
and moving arguments, § 22, of which aesthetics demands not
solum poscit vim et efficaciam, M. § 515.
only force and efficacy, Metaphysics, § 515,
sed etiam elegantiam, § 25. Pars cognitionis,
but also elegance, § 25. The part of cognition
in qua peculiaris detegitur elegantia, est figura, (schema.)
in which a particular elegance is detected is a figure, a schema.
Sunt ergo figurae 1) rerum et cogitationum, § 18, sententiae;
Therefore there are figures 1) of things and thoughts, § 18, sentiments;
2) ordinis, § 19; 3) significationis,
2) of order, § 19; 3) of signification,
quo figurae dictionis, § 20.
to which figures of diction belong, § 20.
Figurarum sententiae tot,
Of figures of thought there are as
quot argumentorum, sunt genera.
many kinds as there are of arguments.
Perceptio quatenus est ratio, est argumentum. / Perception, insofar as it is a reason, is an argument.
Sunt ergo argumenta locupletantia, nobilitantia, probantia, illustrantia, persuadentia, moventia, § 22. quorum aesthetica non solum poscit vim et efficaciam, M. § 515. sed etiam elegantiam, § 25. Pars cognitionis, in qua peculiaris detegitur elegantia, est figura, (schema.) / There are therefore enriching, ennobling, proving, illustrating, persuading, and moving arguments, § 22, of which aesthetics demands not only force and efficacy, Metaphysics, § 515, but also elegance, § 25. The part of cognition in which a particular elegance is detected is a figure, a schema.
Sunt ergo figurae 1) rerum et cogitationum, § 18, sententiae; 2) ordinis, § 19; 3) significationis, quo figurae dictionis, § 20. Figurarum sententiae tot, quot argumentorum, sunt genera. / Therefore there are figures 1) of things and thoughts, § 18, sentiments; 2) of order, § 19; 3) of signification, to which figures of diction belong, § 20. Of figures of thought there are as many kinds as there are of arguments.
§ 27
Pulcritudo cognitionis, § 14. quum sit effectus pulcre cogitantis huius viribus vivis nec maior, nec nobilior, M. §§ 331, 332. ante omnia delineemus aliquam genesin et ideam pulcre cogitaturi, characterem felicis aesthetici, enumerationem eorum, quae in anima naturaliter pulcrae cognitionis causae propiores sunt. Ob rationes autem § 17. allatas subsistamus nunc in generali ac veluti catholico charactere, qualem omnis generis pulcre cogitata requirunt, non descendentes in specialem aliquem, complementum generalis ad datam certam determinatae speciei pulcram cognitionem actu praestandam.
Since the beauty of cognition, § 14, is the effect of one thinking beautifully and is neither greater nor nobler than his living powers, Metaphysics, §§ 331, 332, let us before all else outline some genesis and idea of one about to think beautifully: the character of the happy aesthetician, an enumeration of those things which in the soul are naturally the nearer causes of beautiful cognition. But, because of the reasons adduced in § 17, let us now remain in a general and, as it were, catholic character, such as beautifully thought things of every kind require, not descending into some special character, the complement of the general one for actually producing a beautiful cognition of a given, certain, determinate species.
Pulcritudo cognitionis, § 14. quum sit effectus pulcre cogitantis huius viribus vivis nec maior, nec nobilior, M. §§ 331, 332. ante omnia delineemus aliquam genesin et ideam pulcre cogitaturi, characterem felicis aesthetici, enumerationem eorum, quae in anima naturaliter pulcrae cognitionis causae propiores sunt.
Since the beauty of cognition, § 14, is the effect of one thinking beautifully and is neither greater nor nobler than his living powers, Metaphysics, §§ 331, 332, let us before all else outline some genesis and idea of one about to think beautifully: the character of the happy aesthetician, an enumeration of those things which in the soul are naturally the nearer causes of beautiful cognition.
Ob rationes autem § 17. allatas subsistamus nunc in generali ac veluti catholico charactere, qualem omnis generis pulcre cogitata requirunt, non descendentes in specialem aliquem, complementum generalis ad datam certam determinatae speciei pulcram cognitionem actu praestandam.
But, because of the reasons adduced in § 17, let us now remain in a general and, as it were, catholic character, such as beautifully thought things of every kind require, not descending into some special character, the complement of the general one for actually producing a beautiful cognition of a given, certain, determinate species.
Pulcritudo cognitionis, § 14.
Since the beauty of cognition, § 14,
quum sit effectus pulcre cogitantis huius
is the effect of one thinking beautifully and
viribus vivis nec maior, nec nobilior, M.
is neither greater nor nobler than his living powers, Metaphysics,
§§ 331, 332. ante omnia delineemus aliquam
§§ 331, 332, let us before all else outline some
genesin et ideam pulcre
genesis and idea of one about to think beautifully:
cogitaturi, characterem felicis aesthetici, enumerationem eorum,
the character of the happy aesthetician, an enumeration of
quae in anima naturaliter pulcrae
those things which in the soul are naturally the
cognitionis causae propiores sunt.
nearer causes of beautiful cognition.
Ob rationes autem § 17.
But, because of the reasons adduced in § 17,
allatas subsistamus nunc in generali ac
let us now remain in a general and,
veluti catholico charactere, qualem omnis generis pulcre
as it were, catholic character, such as beautifully
cogitata requirunt,
thought things of every kind require,
non descendentes in specialem aliquem,
not descending into some special character, the
complementum generalis ad datam
complement of the general one for actually producing a
certam determinatae speciei pulcram cognitionem actu praestandam.
beautiful cognition of a given, certain, determinate species.
Pulcritudo cognitionis, § 14. quum sit effectus pulcre cogitantis huius viribus vivis nec maior, nec nobilior, M. §§ 331, 332. ante omnia delineemus aliquam genesin et ideam pulcre cogitaturi, characterem felicis aesthetici, enumerationem eorum, quae in anima naturaliter pulcrae cognitionis causae propiores sunt. / Since the beauty of cognition, § 14, is the effect of one thinking beautifully and is neither greater nor nobler than his living powers, Metaphysics, §§ 331, 332, let us before all else outline some genesis and idea of one about to think beautifully: the character of the happy aesthetician, an enumeration of those things which in the soul are naturally the nearer causes of beautiful cognition.
Ob rationes autem § 17. allatas subsistamus nunc in generali ac veluti catholico charactere, qualem omnis generis pulcre cogitata requirunt, non descendentes in specialem aliquem, complementum generalis ad datam certam determinatae speciei pulcram cognitionem actu praestandam. / But, because of the reasons adduced in § 17, let us now remain in a general and, as it were, catholic character, such as beautifully thought things of every kind require, not descending into some special character, the complement of the general one for actually producing a beautiful cognition of a given, certain, determinate species.
§ 28
Ad characterem felicis aesthetici generalem, supponendo generaliora, § 27. requiritur: I. aesthetica naturalis connata, § 2. (physis, natura, euphyia, euexia psyches geneseos), dispositio naturalis animae totius ad pulcre cogitandum, quacum nascitur.
For the general character of the happy aesthetician, with the more general things presupposed, § 27, there is required: I. innate natural aesthetics, § 2, (physis, nature, euphyia, euexia psyches geneseos), the natural disposition of the whole soul for thinking beautifully, with which it is born.
Ad characterem felicis aesthetici generalem, supponendo generaliora, § 27. requiritur: I. aesthetica naturalis connata, § 2. (physis, natura, euphyia, euexia psyches geneseos), dispositio naturalis animae totius ad pulcre cogitandum, quacum nascitur.
For the general character of the happy aesthetician, with the more general things presupposed, § 27, there is required: I. innate natural aesthetics, § 2, (physis, nature, euphyia, euexia psyches geneseos), the natural disposition of the whole soul for thinking beautifully, with which it is born.
Ad characterem felicis aesthetici
For the general character of the happy aesthetician,
generalem, supponendo generaliora, § 27.
with the more general things presupposed, § 27,
requiritur: I. aesthetica naturalis connata, § 2.
there is required: I. innate natural aesthetics, § 2,
(physis, natura, euphyia, euexia psyches geneseos),
(physis, nature, euphyia, euexia psyches geneseos),
dispositio naturalis animae totius ad pulcre
the natural disposition of the whole soul for thinking beautifully,
cogitandum, quacum nascitur.
with which it is born.
Ad characterem felicis aesthetici generalem, supponendo generaliora, § 27. requiritur: I. aesthetica naturalis connata, § 2. (physis, natura, euphyia, euexia psyches geneseos), dispositio naturalis animae totius ad pulcre cogitandum, quacum nascitur. / For the general character of the happy aesthetician, with the more general things presupposed, § 27, there is required: I. innate natural aesthetics, § 2, (physis, nature, euphyia, euexia psyches geneseos), the natural disposition of the whole soul for thinking beautifully, with which it is born.
§ 29
Ad naturam, de qua § 28. 1) ingenium venustum et elegans connatum, ingenium latius dictum connatum cuius facultates inferiores facilius excitentur et ad elegantiam cognitionis apta proportione conspirent.
To the nature of which § 28 speaks belongs 1) an inborn charming and elegant talent, inborn talent taken in the broader sense, whose lower faculties are more easily aroused and conspire in a suitable proportion toward elegance of cognition.
Ad naturam, de qua § 28. 1) ingenium venustum et elegans connatum, ingenium latius dictum connatum cuius facultates inferiores facilius excitentur et ad elegantiam cognitionis apta proportione conspirent.
To the nature of which § 28 speaks belongs 1) an inborn charming and elegant talent, inborn talent taken in the broader sense, whose lower faculties are more easily aroused and conspire in a suitable proportion toward elegance of cognition.
Ad naturam, de qua § 28.
To the nature of which § 28
1) ingenium venustum et elegans
speaks belongs 1) an inborn charming and elegant talent,
connatum, ingenium latius dictum connatum
inborn talent taken in the broader sense,
cuius facultates inferiores facilius excitentur et ad
whose lower faculties are more easily aroused and conspire
elegantiam cognitionis apta proportione conspirent.
in a suitable proportion toward elegance of cognition.
Ad naturam, de qua § 28. 1) ingenium venustum et elegans connatum, ingenium latius dictum connatum cuius facultates inferiores facilius excitentur et ad elegantiam cognitionis apta proportione conspirent. / To the nature of which § 28 speaks belongs 1) an inborn charming and elegant talent, inborn talent taken in the broader sense, whose lower faculties are more easily aroused and conspire in a suitable proportion toward elegance of cognition.
§ 30
Ad ingenium venustum, de quo § 29. A) facultates cognoscitivae inferiores, earumque dispositiones naturales, a) acute sentiendi, M. § 540. non solum, ut anima nanciscatur primam pulcre cogitandi materiam sensibus externis, sed etiam ut sensu interno, intimaque conscientia, M. § 535. mutationes et effectus reliquarum suarum facultatum possit experiri directura. Ut facultas sentiendi conspiret olim reliquis, tanta sit ingenio venusto, quae non semper et ubique, suis sensationibus quibuscunque, quascunque sit oppressura cogitationes heterogeneas, § 29.
To the charming talent of which § 29 speaks belong A) the lower cognitive faculties and their natural dispositions: a) for sensing acutely, Metaphysics, § 540, not only so that the soul may obtain the first material for thinking beautifully by the external senses, but also so that, by internal sense and innermost consciousness, Metaphysics, § 535, it may be able to experience the changes and effects of its remaining faculties as one about to direct them. In order that the faculty of sensing may someday conspire with the rest, it should be so great in a charming talent that it will not always and everywhere, with whatever sensations of its own, oppress whatever heterogeneous thoughts, § 29.
Ad ingenium venustum, de quo § 29. A) facultates cognoscitivae inferiores, earumque dispositiones naturales, a) acute sentiendi, M. § 540. non solum, ut anima nanciscatur primam pulcre cogitandi materiam sensibus externis, sed etiam ut sensu interno, intimaque conscientia, M. § 535. mutationes et effectus reliquarum suarum facultatum possit experiri directura.
To the charming talent of which § 29 speaks belong A) the lower cognitive faculties and their natural dispositions: a) for sensing acutely, Metaphysics, § 540, not only so that the soul may obtain the first material for thinking beautifully by the external senses, but also so that, by internal sense and innermost consciousness, Metaphysics, § 535, it may be able to experience the changes and effects of its remaining faculties as one about to direct them.
Ut facultas sentiendi conspiret olim reliquis, tanta sit ingenio venusto, quae non semper et ubique, suis sensationibus quibuscunque, quascunque sit oppressura cogitationes heterogeneas, § 29.
In order that the faculty of sensing may someday conspire with the rest, it should be so great in a charming talent that it will not always and everywhere, with whatever sensations of its own, oppress whatever heterogeneous thoughts, § 29.
Ad ingenium venustum, de quo § 29.
To the charming talent of which § 29
A) facultates cognoscitivae inferiores, earumque dispositiones naturales,
speaks belong A) the lower cognitive faculties and their natural dispositions:
a) acute sentiendi, M. § 540.
a) for sensing acutely, Metaphysics, § 540,
non solum, ut anima
not only so that the soul may obtain the
nanciscatur primam pulcre cogitandi materiam sensibus externis,
first material for thinking beautifully by the external senses,
sed etiam ut sensu interno, intimaque conscientia, M.
but also so that, by internal sense and innermost consciousness, Metaphysics,
§ 535. mutationes
§ 535, it may be able to experience the changes
et effectus reliquarum suarum facultatum possit experiri directura.
and effects of its remaining faculties as one about to direct them.
Ut facultas sentiendi conspiret olim reliquis,
In order that the faculty of sensing may someday conspire with the
tanta sit ingenio venusto, quae
rest, it should be so great in a charming
non semper et ubique,
talent that it will not always and everywhere,
suis sensationibus quibuscunque, quascunque sit oppressura cogitationes heterogeneas, § 29.
with whatever sensations of its own, oppress whatever heterogeneous thoughts, § 29.
Ad ingenium venustum, de quo § 29. A) facultates cognoscitivae inferiores, earumque dispositiones naturales, a) acute sentiendi, M. § 540. non solum, ut anima nanciscatur primam pulcre cogitandi materiam sensibus externis, sed etiam ut sensu interno, intimaque conscientia, M. § 535. mutationes et effectus reliquarum suarum facultatum possit experiri directura. / To the charming talent of which § 29 speaks belong A) the lower cognitive faculties and their natural dispositions: a) for sensing acutely, Metaphysics, § 540, not only so that the soul may obtain the first material for thinking beautifully by the external senses, but also so that, by internal sense and innermost consciousness, Metaphysics, § 535, it may be able to experience the changes and effects of its remaining faculties as one about to direct them.
Ut facultas sentiendi conspiret olim reliquis, tanta sit ingenio venusto, quae non semper et ubique, suis sensationibus quibuscunque, quascunque sit oppressura cogitationes heterogeneas, § 29. / In order that the faculty of sensing may someday conspire with the rest, it should be so great in a charming talent that it will not always and everywhere, with whatever sensations of its own, oppress whatever heterogeneous thoughts, § 29.
§ 31
b) Dispositio naturalis ad imaginandum, § 30. qua ingenium venustum sit εὐφαντασίωτον; quia 1) saepe praeterita pulcre cogitanda sunt; 2) praesentia saepe praetereunt ante, quam absolvatur pulcra eorundem cogitatio; 3) non ex solis praesentibus, sed et praeteritis, futura cognoscuntur. Ut conspiret imaginatio reliquis aliquando facultatibus, tanta sit in ingenio venusto, quae non semper et ubique suis phantasmatibus obscuret reliquas perceptiones omnes naturaliter debiliores singulas singulis imaginationibus. § 29. Ad phantasiam si referatur facultas fingendi, uti saepe apud veteres, duplex eius est in ingenio venusto maioris necessitas.
b) A natural disposition for imagining, § 30, by which a charming talent may be εὐφαντασίωτον; because 1) things past must often be thought beautifully; 2) things present often pass by before the beautiful cognition of them is completed; 3) future things are known not only from present things but also from past ones. In order that imagination may someday conspire with the remaining faculties, it should be so great in a charming talent that it will not always and everywhere, by its phantasms, obscure all the remaining perceptions, naturally weaker, one by one with individual imaginings, § 29. If the faculty of inventing is referred to fantasy, as often among the ancients, there is a twofold greater necessity of it in charming talent.
b) Dispositio naturalis ad imaginandum, § 30. qua ingenium venustum sit εὐφαντασίωτον; quia 1) saepe praeterita pulcre cogitanda sunt; 2) praesentia saepe praetereunt ante, quam absolvatur pulcra eorundem cogitatio; 3) non ex solis praesentibus, sed et praeteritis, futura cognoscuntur.
b) A natural disposition for imagining, § 30, by which a charming talent may be εὐφαντασίωτον; because 1) things past must often be thought beautifully; 2) things present often pass by before the beautiful cognition of them is completed; 3) future things are known not only from present things but also from past ones.
Ut conspiret imaginatio reliquis aliquando facultatibus, tanta sit in ingenio venusto, quae non semper et ubique suis phantasmatibus obscuret reliquas perceptiones omnes naturaliter debiliores singulas singulis imaginationibus. § 29. Ad phantasiam si referatur facultas fingendi, uti saepe apud veteres, duplex eius est in ingenio venusto maioris necessitas.
In order that imagination may someday conspire with the remaining faculties, it should be so great in a charming talent that it will not always and everywhere, by its phantasms, obscure all the remaining perceptions, naturally weaker, one by one with individual imaginings, § 29. If the faculty of inventing is referred to fantasy, as often among the ancients, there is a twofold greater necessity of it in charming talent.
b) Dispositio naturalis ad imaginandum, § 30.
b) A natural disposition for imagining, § 30,
qua ingenium venustum sit εὐφαντασίωτον;
by which a charming talent may be εὐφαντασίωτον;
quia 1) saepe praeterita pulcre
because 1) things past must often be thought beautifully;
cogitanda sunt; 2) praesentia saepe praetereunt ante,
2) things present often pass by
quam absolvatur pulcra eorundem cogitatio;
before the beautiful cognition of them is completed;
3) non ex solis praesentibus,
3) future things are known not only from present
sed et praeteritis, futura cognoscuntur.
things but also from past ones.
Ut conspiret imaginatio reliquis aliquando facultatibus,
In order that imagination may someday conspire with the remaining faculties,
tanta sit in ingenio venusto,
it should be so great in a charming
quae non semper et ubique
talent that it will not always and everywhere,
suis phantasmatibus obscuret reliquas perceptiones
by its phantasms, obscure all the remaining perceptions,
omnes naturaliter debiliores singulas singulis imaginationibus.
naturally weaker, one by one with individual imaginings,
§ 29. Ad phantasiam si referatur facultas
§ 29. If the faculty of inventing is referred to fantasy,
fingendi, uti saepe apud veteres,
as often among the ancients, there
duplex eius est
is a twofold greater necessity of it
in ingenio venusto maioris necessitas.
in charming talent.
b) Dispositio naturalis ad imaginandum, § 30. qua ingenium venustum sit εὐφαντασίωτον; quia 1) saepe praeterita pulcre cogitanda sunt; 2) praesentia saepe praetereunt ante, quam absolvatur pulcra eorundem cogitatio; 3) non ex solis praesentibus, sed et praeteritis, futura cognoscuntur. / b) A natural disposition for imagining, § 30, by which a charming talent may be εὐφαντασίωτον; because 1) things past must often be thought beautifully; 2) things present often pass by before the beautiful cognition of them is completed; 3) future things are known not only from present things but also from past ones.
Ut conspiret imaginatio reliquis aliquando facultatibus, tanta sit in ingenio venusto, quae non semper et ubique suis phantasmatibus obscuret reliquas perceptiones omnes naturaliter debiliores singulas singulis imaginationibus. § 29. Ad phantasiam si referatur facultas fingendi, uti saepe apud veteres, duplex eius est in ingenio venusto maioris necessitas. / In order that imagination may someday conspire with the remaining faculties, it should be so great in a charming talent that it will not always and everywhere, by its phantasms, obscure all the remaining perceptions, naturally weaker, one by one with individual imaginings, § 29. If the faculty of inventing is referred to fantasy, as often among the ancients, there is a twofold greater necessity of it in charming talent.
§ 32
c) Dispositio naturalis ad perspicaciam, § 30. M. § 573. qua suggerenda per sensum et phantasiam e.c. §§ 30, 31. acumine et ingenio quasi poliantur. Per has facultates et pulcritudo cognitionis, quatenus proportiones phaenomena poscit, et disproportiones phaenomena non admittit, et ipsa pulcra ingenii latius dicti proportio praestanda est, § 29. M. § 572. Hinc quoniam acumen sub ingenii nomine non raro simul delitescit, omnis pulcra cognitio nonnunquam ingenio adscribitur. Ut tamen et perspicacia probe conspiret aliquando cum reliquis animi facultatibus tanta sit, quae non nisi satis sibi praeparatam in materiam feratur, § 29.
c) A natural disposition for perspicacity, § 30, Metaphysics, § 573, by which things to be suggested through sense and fantasy, and so forth, §§ 30, 31, are as it were polished by acumen and talent. Through these faculties both the beauty of cognition, insofar as it demands proportions as phenomena and does not admit disproportions as phenomena, and the beautiful proportion itself of talent more broadly understood, must be furnished, § 29, Metaphysics, § 572. Hence, because acumen not rarely lies hidden at the same time under the name of talent, all beautiful cognition is sometimes ascribed to talent. Yet in order that perspicacity too may someday conspire properly with the remaining faculties of the mind, let it be so great that it is borne only upon matter sufficiently prepared for it, § 29.
c) Dispositio naturalis ad perspicaciam, § 30. M. § 573. qua suggerenda per sensum et phantasiam e.c. §§ 30, 31. acumine et ingenio quasi poliantur.
c) A natural disposition for perspicacity, § 30, Metaphysics, § 573, by which things to be suggested through sense and fantasy, and so forth, §§ 30, 31, are as it were polished by acumen and talent.
Per has facultates et pulcritudo cognitionis, quatenus proportiones phaenomena poscit, et disproportiones phaenomena non admittit, et ipsa pulcra ingenii latius dicti proportio praestanda est, § 29. M. § 572. Hinc quoniam acumen sub ingenii nomine non raro simul delitescit, omnis pulcra cognitio nonnunquam ingenio adscribitur.
Through these faculties both the beauty of cognition, insofar as it demands proportions as phenomena and does not admit disproportions as phenomena, and the beautiful proportion itself of talent more broadly understood, must be furnished, § 29, Metaphysics, § 572. Hence, because acumen not rarely lies hidden at the same time under the name of talent, all beautiful cognition is sometimes ascribed to talent.
Ut tamen et perspicacia probe conspiret aliquando cum reliquis animi facultatibus tanta sit, quae non nisi satis sibi praeparatam in materiam feratur, § 29.
Yet in order that perspicacity too may someday conspire properly with the remaining faculties of the mind, let it be so great that it is borne only upon matter sufficiently prepared for it, § 29.
c) Dispositio naturalis ad perspicaciam, § 30. M. § 573.
c) A natural disposition for perspicacity, § 30, Metaphysics, § 573,
qua suggerenda per sensum
by which things to be suggested through sense and fantasy,
et phantasiam e.c. §§ 30, 31.
and so forth, §§ 30, 31, are as it were
acumine et ingenio quasi poliantur.
polished by acumen and talent.
Per has facultates et pulcritudo cognitionis,
Through these faculties both the beauty of cognition,
quatenus proportiones phaenomena poscit,
insofar as it demands proportions as phenomena
et disproportiones phaenomena non admittit,
and does not admit disproportions as phenomena,
et ipsa pulcra ingenii latius dicti
and the beautiful proportion itself of talent more broadly understood,
proportio praestanda est, § 29. M. § 572.
must be furnished, § 29, Metaphysics, § 572.
Hinc quoniam acumen sub ingenii nomine non
Hence, because acumen not rarely lies
raro simul delitescit,
hidden at the same time under the name of
omnis pulcra cognitio nonnunquam ingenio adscribitur.
talent, all beautiful cognition is sometimes ascribed to talent.
Ut tamen et perspicacia probe
Yet in order that perspicacity too may
conspiret aliquando cum reliquis animi facultatibus
someday conspire properly with the remaining faculties of the mind,
tanta sit, quae non nisi satis sibi
let it be so great that it is borne
praeparatam in materiam feratur, § 29.
only upon matter sufficiently prepared for it, § 29.
c) Dispositio naturalis ad perspicaciam, § 30. M. § 573. qua suggerenda per sensum et phantasiam e.c. §§ 30, 31. acumine et ingenio quasi poliantur. / c) A natural disposition for perspicacity, § 30, Metaphysics, § 573, by which things to be suggested through sense and fantasy, and so forth, §§ 30, 31, are as it were polished by acumen and talent.
Per has facultates et pulcritudo cognitionis, quatenus proportiones phaenomena poscit, et disproportiones phaenomena non admittit, et ipsa pulcra ingenii latius dicti proportio praestanda est, § 29. M. § 572. Hinc quoniam acumen sub ingenii nomine non raro simul delitescit, omnis pulcra cognitio nonnunquam ingenio adscribitur. / Through these faculties both the beauty of cognition, insofar as it demands proportions as phenomena and does not admit disproportions as phenomena, and the beautiful proportion itself of talent more broadly understood, must be furnished, § 29, Metaphysics, § 572. Hence, because acumen not rarely lies hidden at the same time under the name of talent, all beautiful cognition is sometimes ascribed to talent.
Ut tamen et perspicacia probe conspiret aliquando cum reliquis animi facultatibus tanta sit, quae non nisi satis sibi praeparatam in materiam feratur, § 29. / Yet in order that perspicacity too may someday conspire properly with the remaining faculties of the mind, let it be so great that it is borne only upon matter sufficiently prepared for it, § 29.
§ 33
d) Dispositio naturalis ad recognoscendum et memoria, M. § 579. Mnemosyne musarum mater veteribus dicebatur ad memoriam imaginationis etiam reproductionem referentibus, § 31. Neque tamen ipsa recognoscendi facultate supersedere potest pulcre e.g. narraturus, immo fingentem, ne antecedentia turpiter sequentibus repugnent, oportet esse memorem.
d) A natural disposition for recognizing and memory, Metaphysics, § 579. Mnemosyne was called the mother of the Muses by the ancients, who referred also the reproduction of imagination to memory, § 31. Nor, however, can one about to narrate beautifully, for example, dispense with the faculty itself of recognizing; indeed, one inventing must be mindful, lest antecedent things basely conflict with subsequent ones.
d) Dispositio naturalis ad recognoscendum et memoria, M. § 579. Mnemosyne musarum mater veteribus dicebatur ad memoriam imaginationis etiam reproductionem referentibus, § 31. Neque tamen ipsa recognoscendi facultate supersedere potest pulcre e.g. narraturus, immo fingentem, ne antecedentia turpiter sequentibus repugnent, oportet esse memorem.
d) A natural disposition for recognizing and memory, Metaphysics, § 579. Mnemosyne was called the mother of the Muses by the ancients, who referred also the reproduction of imagination to memory, § 31. Nor, however, can one about to narrate beautifully, for example, dispense with the faculty itself of recognizing; indeed, one inventing must be mindful, lest antecedent things basely conflict with subsequent ones.
d) Dispositio naturalis ad recognoscendum et memoria, M.
d) A natural disposition for recognizing and memory, Metaphysics,
§ 579. Mnemosyne musarum mater veteribus dicebatur ad
§ 579. Mnemosyne was called the mother of the Muses by the ancients,
memoriam imaginationis etiam reproductionem referentibus, § 31.
who referred also the reproduction of imagination to memory, § 31.
Neque tamen ipsa recognoscendi facultate supersedere potest pulcre
Nor, however, can one about to narrate beautifully,
e.g. narraturus, immo
for example, dispense with the faculty itself of recognizing;
fingentem,
indeed, one inventing must be mindful,
ne antecedentia turpiter sequentibus repugnent, oportet esse memorem.
lest antecedent things basely conflict with subsequent ones.
d) Dispositio naturalis ad recognoscendum et memoria, M. § 579. Mnemosyne musarum mater veteribus dicebatur ad memoriam imaginationis etiam reproductionem referentibus, § 31. Neque tamen ipsa recognoscendi facultate supersedere potest pulcre e.g. narraturus, immo fingentem, ne antecedentia turpiter sequentibus repugnent, oportet esse memorem. / d) A natural disposition for recognizing and memory, Metaphysics, § 579. Mnemosyne was called the mother of the Muses by the ancients, who referred also the reproduction of imagination to memory, § 31. Nor, however, can one about to narrate beautifully, for example, dispense with the faculty itself of recognizing; indeed, one inventing must be mindful, lest antecedent things basely conflict with subsequent ones.
§ 34
e) Dispositio poetica, M. § 589, quae tanta requiritur, ut excellentiori practicorum aestheticorum classi nomen poetarum conciliaverit. Nec mirabitur psychologus perpendens, quanta pulcrae meditationis portio combinando praescindendoque phantasmata formanda sit. Ut cum reliquis tamen facultatibus probe conspiret, tanta sit, quae mundum a se quasi creatum non subtrahat reliquarum e.g. perspicaciae, § 31. politionibus. § 29.
e) A poetic disposition, Metaphysics, § 589, which is required to such a degree that it has secured the name of poets for the more excellent class of practical aestheticians. Nor will the psychologist wonder, considering how great a portion of beautiful meditation must be formed by combining and by abstracting phantasms. Yet in order that it may conspire properly with the remaining faculties, let it be so great that the world as if created by it does not withdraw itself from the polishings of the others, for example of perspicacity, § 31, § 29.
e) Dispositio poetica, M. § 589, quae tanta requiritur, ut excellentiori practicorum aestheticorum classi nomen poetarum conciliaverit.
e) A poetic disposition, Metaphysics, § 589, which is required to such a degree that it has secured the name of poets for the more excellent class of practical aestheticians.
Nec mirabitur psychologus perpendens, quanta pulcrae meditationis portio combinando praescindendoque phantasmata formanda sit.
Nor will the psychologist wonder, considering how great a portion of beautiful meditation must be formed by combining and by abstracting phantasms.
Ut cum reliquis tamen facultatibus probe conspiret, tanta sit, quae mundum a se quasi creatum non subtrahat reliquarum e.g. perspicaciae, § 31. politionibus. § 29.
Yet in order that it may conspire properly with the remaining faculties, let it be so great that the world as if created by it does not withdraw itself from the polishings of the others, for example of perspicacity, § 31, § 29.
e) Dispositio poetica, M. § 589, quae tanta requiritur,
e) A poetic disposition, Metaphysics, § 589, which is required
ut excellentiori
to such a degree that it has secured the
practicorum aestheticorum classi nomen poetarum conciliaverit.
name of poets for the more excellent class of practical aestheticians.
Nec mirabitur psychologus perpendens,
Nor will the psychologist wonder, considering
quanta pulcrae meditationis portio
how great a portion of beautiful meditation must be
combinando praescindendoque phantasmata formanda sit.
formed by combining and by abstracting phantasms.
Ut cum reliquis tamen facultatibus
Yet in order that it may conspire properly with the remaining faculties,
probe conspiret, tanta sit,
let it be so great that the
quae mundum a se quasi creatum non
world as if created by it does not
subtrahat reliquarum e.g.
withdraw itself from the polishings of
perspicaciae, § 31. politionibus. § 29.
the others, for example of perspicacity, § 31, § 29.
e) Dispositio poetica, M. § 589, quae tanta requiritur, ut excellentiori practicorum aestheticorum classi nomen poetarum conciliaverit. / e) A poetic disposition, Metaphysics, § 589, which is required to such a degree that it has secured the name of poets for the more excellent class of practical aestheticians.
Nec mirabitur psychologus perpendens, quanta pulcrae meditationis portio combinando praescindendoque phantasmata formanda sit. / Nor will the psychologist wonder, considering how great a portion of beautiful meditation must be formed by combining and by abstracting phantasms.
Ut cum reliquis tamen facultatibus probe conspiret, tanta sit, quae mundum a se quasi creatum non subtrahat reliquarum e.g. perspicaciae, § 31. politionibus. § 29. / Yet in order that it may conspire properly with the remaining faculties, let it be so great that the world as if created by it does not withdraw itself from the polishings of the others, for example of perspicacity, § 31, § 29.
§ 35
f) Dispositio ad saporem non publicum, immo delicatum, M. § 608, qui cum perspicacia, § 31. sensorum, phantasmatum, fictionum e.c. iudex inferior sit, M. § 607. quotiescunque diiudicari singula per intellectum, M. § 641. non interest pulcritudinis, § 15.
f) A disposition for a taste not public, indeed delicate, Metaphysics, § 608, which, since together with perspicacity, § 31, it is the lower judge of sensations, phantasms, fictions, and so forth, Metaphysics, § 607, whenever individual things are to be judged by the intellect, Metaphysics, § 641, does not concern beauty, § 15.
f) Dispositio ad saporem non publicum, immo delicatum, M. § 608, qui cum perspicacia, § 31. sensorum, phantasmatum, fictionum e.c. iudex inferior sit, M. § 607. quotiescunque diiudicari singula per intellectum, M. § 641. non interest pulcritudinis, § 15.
f) A disposition for a taste not public, indeed delicate, Metaphysics, § 608, which, since together with perspicacity, § 31, it is the lower judge of sensations, phantasms, fictions, and so forth, Metaphysics, § 607, whenever individual things are to be judged by the intellect, Metaphysics, § 641, does not concern beauty, § 15.
f) Dispositio ad saporem non publicum, immo delicatum, M.
f) A disposition for a taste not public, indeed delicate, Metaphysics,
§ 608, qui cum perspicacia, § 31.
§ 608, which, since together with perspicacity, § 31,
sensorum, phantasmatum, fictionum e.c.
it is the lower judge of sensations, phantasms, fictions,
iudex inferior sit, M. § 607. quotiescunque diiudicari
and so forth, Metaphysics, § 607, whenever individual things are
singula per intellectum, M. § 641.
to be judged by the intellect, Metaphysics, § 641,
non interest pulcritudinis, § 15.
does not concern beauty, § 15.
f) Dispositio ad saporem non publicum, immo delicatum, M. § 608, qui cum perspicacia, § 31. sensorum, phantasmatum, fictionum e.c. iudex inferior sit, M. § 607. quotiescunque diiudicari singula per intellectum, M. § 641. non interest pulcritudinis, § 15. / f) A disposition for a taste not public, indeed delicate, Metaphysics, § 608, which, since together with perspicacity, § 31, it is the lower judge of sensations, phantasms, fictions, and so forth, Metaphysics, § 607, whenever individual things are to be judged by the intellect, Metaphysics, § 641, does not concern beauty, § 15.
§ 36
g) Dispositio ad praevidendum, M. § 595, et praesagiendum, M. § 610. Quam observantes veteres in ingeniis pulcrioribus, quanta non est in multis, extraordinariam, veluti prodigium quoddam ac miraculum, divinis adscribebant. Unde poetae denuo vates. Neque tamen haec, in medio posita transeundo, requirenda tantum est ad nescio quae oracula aesthetica; quoniam ad omnem cognitionis vitam, primariam pulcritudinem, requiritur. § 22. M. § 665. Ut conspirare tandem cum aliis haec facultas et dispositio divinatrix possit, § 29. M. § 616. tanta sit, quae suo loco ac tempore nec sensationi, multo minus imaginationi cedat heterogeneae, §§ 30, 31.
g) A disposition for foreseeing, Metaphysics, § 595, and for foreboding, Metaphysics, § 610. Observing this in more beautiful talents, in such a degree as is not found in many, the ancients ascribed the extraordinary thing, as a kind of prodigy and miracle, to divine powers. Hence poets again are seers. Yet this faculty, set in the middle in passing, is not required only for I know not what aesthetic oracles, since it is required for every life of cognition, the primary beauty, § 22, Metaphysics, § 665. In order that this faculty and divinatory disposition may at last conspire with the others, § 29, Metaphysics, § 616, let it be so great that, in its place and time, it yields neither to sensation nor much less to heterogeneous imagination, §§ 30, 31.
g) Dispositio ad praevidendum, M. § 595, et praesagiendum, M. § 610. Quam observantes veteres in ingeniis pulcrioribus, quanta non est in multis, extraordinariam, veluti prodigium quoddam ac miraculum, divinis adscribebant.
g) A disposition for foreseeing, Metaphysics, § 595, and for foreboding, Metaphysics, § 610. Observing this in more beautiful talents, in such a degree as is not found in many, the ancients ascribed the extraordinary thing, as a kind of prodigy and miracle, to divine powers.
Unde poetae denuo vates.
Hence poets again are seers.
Neque tamen haec, in medio posita transeundo, requirenda tantum est ad nescio quae oracula aesthetica; quoniam ad omnem cognitionis vitam, primariam pulcritudinem, requiritur. § 22. M. § 665. Ut conspirare tandem cum aliis haec facultas et dispositio divinatrix possit, § 29. M. § 616. tanta sit, quae suo loco ac tempore nec sensationi, multo minus imaginationi cedat heterogeneae, §§ 30, 31.
Yet this faculty, set in the middle in passing, is not required only for I know not what aesthetic oracles, since it is required for every life of cognition, the primary beauty, § 22, Metaphysics, § 665. In order that this faculty and divinatory disposition may at last conspire with the others, § 29, Metaphysics, § 616, let it be so great that, in its place and time, it yields neither to sensation nor much less to heterogeneous imagination, §§ 30, 31.
g) Dispositio ad praevidendum, M. § 595, et praesagiendum, M.
g) A disposition for foreseeing, Metaphysics, § 595, and for foreboding, Metaphysics,
§ 610. Quam observantes veteres
§ 610. Observing this in more beautiful talents,
in ingeniis pulcrioribus, quanta non est in
in such a degree as is not found in many,
multis, extraordinariam,
the ancients ascribed the extraordinary thing,
veluti prodigium quoddam ac miraculum, divinis adscribebant.
as a kind of prodigy and miracle, to divine powers.
Unde poetae denuo vates.
Hence poets again are seers.
Neque tamen haec, in medio posita transeundo,
Yet this faculty, set in the middle in passing,
requirenda tantum est ad nescio quae oracula aesthetica;
is not required only for I know not what aesthetic
quoniam ad omnem cognitionis
oracles, since it is required for every life of cognition,
vitam, primariam pulcritudinem, requiritur. § 22. M. § 665.
the primary beauty, § 22, Metaphysics, § 665.
Ut conspirare tandem cum aliis haec facultas
In order that this faculty
et dispositio divinatrix possit, § 29.
and divinatory disposition may at last conspire with the others, § 29,
M. § 616. tanta sit,
Metaphysics, § 616, let it be so great that,
quae suo loco ac tempore nec sensationi,
in its place and time, it yields neither to sensation
multo minus imaginationi cedat heterogeneae, §§ 30, 31.
nor much less to heterogeneous imagination, §§ 30, 31.
g) Dispositio ad praevidendum, M. § 595, et praesagiendum, M. § 610. Quam observantes veteres in ingeniis pulcrioribus, quanta non est in multis, extraordinariam, veluti prodigium quoddam ac miraculum, divinis adscribebant. / g) A disposition for foreseeing, Metaphysics, § 595, and for foreboding, Metaphysics, § 610. Observing this in more beautiful talents, in such a degree as is not found in many, the ancients ascribed the extraordinary thing, as a kind of prodigy and miracle, to divine powers.
Unde poetae denuo vates. / Hence poets again are seers.
Neque tamen haec, in medio posita transeundo, requirenda tantum est ad nescio quae oracula aesthetica; quoniam ad omnem cognitionis vitam, primariam pulcritudinem, requiritur. § 22. M. § 665. Ut conspirare tandem cum aliis haec facultas et dispositio divinatrix possit, § 29. M. § 616. tanta sit, quae suo loco ac tempore nec sensationi, multo minus imaginationi cedat heterogeneae, §§ 30, 31. / Yet this faculty, set in the middle in passing, is not required only for I know not what aesthetic oracles, since it is required for every life of cognition, the primary beauty, § 22, Metaphysics, § 665. In order that this faculty and divinatory disposition may at last conspire with the others, § 29, Metaphysics, § 616, let it be so great that, in its place and time, it yields neither to sensation nor much less to heterogeneous imagination, §§ 30, 31.
§ 37
h) Dispositio ad significandas perceptiones suas, M. § 619, nunc magis, nunc minus necessaria, prout character pulcre tantum cogitantis, intra animam, vel efferentis etiam pulcre cogitata simul attenditur. Neque tamen in priori potest omnino deesse, § 20. Ut consentiat aliquando cum reliquis non sit tanta, quae pulcritudini necessarium intuitum supprimat: § 35. M. § 620.
h) A disposition for signifying one's perceptions, Metaphysics, § 619, now more, now less necessary, according as the character of one only thinking beautifully, within the soul, or also bringing forth beautifully thought things, is at the same time considered. Yet it cannot be entirely absent in the former, § 20. In order that it may someday agree with the remaining faculties, let it not be so great that it suppresses the intuition necessary to beauty, § 35, Metaphysics, § 620.
h) Dispositio ad significandas perceptiones suas, M. § 619, nunc magis, nunc minus necessaria, prout character pulcre tantum cogitantis, intra animam, vel efferentis etiam pulcre cogitata simul attenditur.
h) A disposition for signifying one's perceptions, Metaphysics, § 619, now more, now less necessary, according as the character of one only thinking beautifully, within the soul, or also bringing forth beautifully thought things, is at the same time considered.
Neque tamen in priori potest omnino deesse, § 20. Ut consentiat aliquando cum reliquis non sit tanta, quae pulcritudini necessarium intuitum supprimat: § 35. M. § 620.
Yet it cannot be entirely absent in the former, § 20. In order that it may someday agree with the remaining faculties, let it not be so great that it suppresses the intuition necessary to beauty, § 35, Metaphysics, § 620.
h) Dispositio ad significandas perceptiones suas, M.
h) A disposition for signifying one's perceptions, Metaphysics,
§ 619, nunc magis, nunc minus necessaria,
§ 619, now more, now less necessary,
prout character pulcre tantum cogitantis,
according as the character of one only thinking beautifully,
intra animam, vel efferentis etiam pulcre
within the soul, or also bringing forth beautifully thought things,
cogitata simul attenditur.
is at the same time considered.
Neque tamen in priori potest omnino deesse, § 20.
Yet it cannot be entirely absent in the former, § 20.
Ut consentiat aliquando cum reliquis
In order that it may someday agree with the remaining faculties,
non sit tanta, quae pulcritudini necessarium intuitum supprimat:
let it not be so great that it suppresses the intuition necessary
§ 35. M. § 620.
to beauty, § 35, Metaphysics, § 620.
h) Dispositio ad significandas perceptiones suas, M. § 619, nunc magis, nunc minus necessaria, prout character pulcre tantum cogitantis, intra animam, vel efferentis etiam pulcre cogitata simul attenditur. / h) A disposition for signifying one's perceptions, Metaphysics, § 619, now more, now less necessary, according as the character of one only thinking beautifully, within the soul, or also bringing forth beautifully thought things, is at the same time considered.
Neque tamen in priori potest omnino deesse, § 20. Ut consentiat aliquando cum reliquis non sit tanta, quae pulcritudini necessarium intuitum supprimat: § 35. M. § 620. / Yet it cannot be entirely absent in the former, § 20. In order that it may someday agree with the remaining faculties, let it not be so great that it suppresses the intuition necessary to beauty, § 35, Metaphysics, § 620.
§ 38
Ad ingenium venustum, de quo § 29, B.) facultates cognoscitivae superiores, M. § 624, quatenus a) intellectus et ratio per imperium animae in semet ipsam multum non raro conferunt, ad excitandas facultates inferiores, M. § 730. b) consensus harum et apta pulcritudini proportio saepe non nisi per intellectus et rationis usum obtinetur, § 29. c) magnae vividitatis in analogo rationis consectarium spiritui naturale est pulcritudo intellectus, M. § 637. et rationis, perspicientiae nexus extensive distinctae.
To the charming talent of which § 29 speaks belong B) the higher cognitive faculties, Metaphysics, § 624, insofar as a) intellect and reason, through the soul's command over itself, not rarely contribute much to exciting the lower faculties, Metaphysics, § 730; b) the agreement of these and the proportion suitable to beauty is often obtained only through the use of intellect and reason, § 29; c) as a consequence of great vividness in the analogue of reason, there is natural to the spirit the beauty of intellect, Metaphysics, § 637, and of reason, of insight into a nexus extensively distinct.
Ad ingenium venustum, de quo § 29, B.) facultates cognoscitivae superiores, M. § 624, quatenus a) intellectus et ratio per imperium animae in semet ipsam multum non raro conferunt, ad excitandas facultates inferiores, M. § 730. b) consensus harum et apta pulcritudini proportio saepe non nisi per intellectus et rationis usum obtinetur, § 29. c) magnae vividitatis in analogo rationis consectarium spiritui naturale est pulcritudo intellectus, M. § 637. et rationis, perspicientiae nexus extensive distinctae.
To the charming talent of which § 29 speaks belong B) the higher cognitive faculties, Metaphysics, § 624, insofar as a) intellect and reason, through the soul's command over itself, not rarely contribute much to exciting the lower faculties, Metaphysics, § 730; b) the agreement of these and the proportion suitable to beauty is often obtained only through the use of intellect and reason, § 29; c) as a consequence of great vividness in the analogue of reason, there is natural to the spirit the beauty of intellect, Metaphysics, § 637, and of reason, of insight into a nexus extensively distinct.
Ad ingenium venustum, de quo § 29, B.)
To the charming talent of which § 29 speaks belong B)
facultates cognoscitivae superiores, M. § 624,
the higher cognitive faculties, Metaphysics, § 624,
quatenus a) intellectus et ratio
insofar as a) intellect and reason,
per imperium animae in semet ipsam multum non raro conferunt,
through the soul's command over itself, not rarely contribute much
ad excitandas facultates inferiores, M. § 730.
to exciting the lower faculties, Metaphysics, § 730;
b) consensus harum et apta pulcritudini proportio
b) the agreement of these and the proportion
saepe non nisi per
suitable to beauty is often obtained only through the
intellectus et rationis usum obtinetur, § 29.
use of intellect and reason, § 29;
c) magnae vividitatis in analogo rationis
c) as a consequence of great vividness in the analogue of reason,
consectarium spiritui naturale est pulcritudo intellectus, M.
there is natural to the spirit the beauty of intellect, Metaphysics,
§ 637. et rationis, perspicientiae nexus extensive distinctae.
§ 637, and of reason, of insight into a nexus extensively distinct.
Ad ingenium venustum, de quo § 29, B.) facultates cognoscitivae superiores, M. § 624, quatenus a) intellectus et ratio per imperium animae in semet ipsam multum non raro conferunt, ad excitandas facultates inferiores, M. § 730. b) consensus harum et apta pulcritudini proportio saepe non nisi per intellectus et rationis usum obtinetur, § 29. c) magnae vividitatis in analogo rationis consectarium spiritui naturale est pulcritudo intellectus, M. § 637. et rationis, perspicientiae nexus extensive distinctae. / To the charming talent of which § 29 speaks belong B) the higher cognitive faculties, Metaphysics, § 624, insofar as a) intellect and reason, through the soul's command over itself, not rarely contribute much to exciting the lower faculties, Metaphysics, § 730; b) the agreement of these and the proportion suitable to beauty is often obtained only through the use of intellect and reason, § 29; c) as a consequence of great vividness in the analogue of reason, there is natural to the spirit the beauty of intellect, Metaphysics, § 637, and of reason, of insight into a nexus extensively distinct.
§ 39
Ingenium venustum naturaliter dispositum est, ut aliquando, non a statu suo praeterito solum; quicquid memoria regerat, sed ab ipsis sensationibus externis abstrahendo, fictum aliquem statum, ut futurum; attendat, eundem, ut bonum, vel malum; perspicaciter intueatur, et signis convenientibus ob oculos ponere possit, sub intellectus et rationis imperio, §§ 30–38.
A charming talent is naturally disposed so that at some time, not only from its own past state, whatever memory brings back, but by abstracting from the external sensations themselves, it may attend to some invented state as future; may perspicaciously intuit that same state as good or evil; and may be able to place it before the eyes by suitable signs, under the command of intellect and reason, §§ 30–38.
Ingenium venustum naturaliter dispositum est, ut aliquando, non a statu suo praeterito solum; quicquid memoria regerat, sed ab ipsis sensationibus externis abstrahendo, fictum aliquem statum, ut futurum; attendat, eundem, ut bonum, vel malum; perspicaciter intueatur, et signis convenientibus ob oculos ponere possit, sub intellectus et rationis imperio, §§ 30–38.
A charming talent is naturally disposed so that at some time, not only from its own past state, whatever memory brings back, but by abstracting from the external sensations themselves, it may attend to some invented state as future; may perspicaciously intuit that same state as good or evil; and may be able to place it before the eyes by suitable signs, under the command of intellect and reason, §§ 30–38.
Ingenium venustum naturaliter dispositum est, ut aliquando,
A charming talent is naturally disposed so that at some
non a statu suo praeterito solum;
time, not only from its own past state, whatever
quicquid memoria regerat, sed ab ipsis sensationibus externis abstrahendo,
memory brings back, but by abstracting from the external sensations themselves,
fictum aliquem statum, ut futurum;
it may attend to some invented state as future;
attendat, eundem, ut bonum, vel malum;
may perspicaciously intuit that same state as good
perspicaciter intueatur, et signis convenientibus ob oculos ponere possit,
or evil; and may be able
sub
to place it before the eyes by suitable signs,
intellectus et rationis imperio, §§ 30–38.
under the command of intellect and reason, §§ 30–38.
Ingenium venustum naturaliter dispositum est, ut aliquando, non a statu suo praeterito solum; quicquid memoria regerat, sed ab ipsis sensationibus externis abstrahendo, fictum aliquem statum, ut futurum; attendat, eundem, ut bonum, vel malum; perspicaciter intueatur, et signis convenientibus ob oculos ponere possit, sub intellectus et rationis imperio, §§ 30–38. / A charming talent is naturally disposed so that at some time, not only from its own past state, whatever memory brings back, but by abstracting from the external sensations themselves, it may attend to some invented state as future; may perspicaciously intuit that same state as good or evil; and may be able to place it before the eyes by suitable signs, under the command of intellect and reason, §§ 30–38.
§ 40
Vel per iocum, vel per gravem errorem, excludit sanos Helicone Democritus, § 39. M. § 594. et ineptior est, M. § 639, bona pars, quae pretium ac nomen hominis venusti nancisci sperat,
Either in jest or through serious error, Democritus excludes the sane from Helicon, § 39, Metaphysics, § 594, and more inept, Metaphysics, § 639, is a good part of those who hope to obtain the worth and name of a charming person,
Si tribus Anticyris caput insanabile nunquam Tonsori Licino commiserit.
"Whose head, too hot for hellebore to cool,
Was ne'er submitted to a barber's tool."
Hor.
Horace.
Vel per iocum, vel per gravem errorem, excludit sanos Helicone Democritus, § 39. M. § 594. et ineptior est, M. § 639, bona pars, quae pretium ac nomen hominis venusti nancisci sperat,
Either in jest or through serious error, Democritus excludes the sane from Helicon, § 39, Metaphysics, § 594, and more inept, Metaphysics, § 639, is a good part of those who hope to obtain the worth and name of a charming person,
Si tribus Anticyris caput insanabile nunquam Tonsori Licino commiserit.
"Whose head, too hot for hellebore to cool,
Was ne'er submitted to a barber's tool."
Hor.
Horace.
Vel per iocum, vel per gravem errorem,
Either in jest or through serious error,
excludit sanos Helicone Democritus, § 39. M.
Democritus excludes the sane from Helicon, § 39, Metaphysics,
§ 594. et ineptior est, M.
§ 594, and more inept, Metaphysics, § 639, is a
§ 639, bona pars, quae pretium
good part of those who hope to obtain
ac nomen hominis venusti nancisci sperat,
the worth and name of a charming person,
Si tribus Anticyris caput insanabile nunquam Tonsori Licino commiserit.
"Whose head, too hot for hellebore to cool,
Was ne'er submitted to a barber's tool."
Hor.
Horace.
Vel per iocum, vel per gravem errorem, excludit sanos Helicone Democritus, § 39. M. § 594. et ineptior est, M. § 639, bona pars, quae pretium ac nomen hominis venusti nancisci sperat, / Either in jest or through serious error, Democritus excludes the sane from Helicon, § 39, Metaphysics, § 594, and more inept, Metaphysics, § 639, is a good part of those who hope to obtain the worth and name of a charming person,
Si tribus Anticyris caput insanabile nunquam Tonsori Licino commiserit.
"Whose head, too hot for hellebore to cool,
Was ne'er submitted to a barber's tool."
Hor. / Horace.
§ 41
Maiores facultates inferiores, eaeque naturaliter tales, requiruntur in pulcre cogitaturo, § 29. Hae vero non solum esse simul cum superioribus naturaliter magnis possunt, M. § 649, sed ad eas etiam, ut conditio, sine qua non, requiruntur. M. § 637. Hinc est opinio praeiudicata; natura repugnare pulcritudinem ingenii severioribus intelligendi ratiocinandique dotibus, quatenus a natura connascuntur acceptae.
Greater lower faculties, and those naturally such, are required in one who is about to think beautifully, § 29. But these not only can exist together with naturally great higher faculties, Metaphysics, § 649; they are also required for them as a condition without which not, Metaphysics, § 637. Hence it is a prejudiced opinion that by nature the beauty of talent is opposed to the more severe gifts of understanding and reasoning, insofar as they are accepted as born together from nature.
Maiores facultates inferiores, eaeque naturaliter tales, requiruntur in pulcre cogitaturo, § 29. Hae vero non solum esse simul cum superioribus naturaliter magnis possunt, M. § 649, sed ad eas etiam, ut conditio, sine qua non, requiruntur. M. § 637. Hinc est opinio praeiudicata; natura repugnare pulcritudinem ingenii severioribus intelligendi ratiocinandique dotibus, quatenus a natura connascuntur acceptae.
Greater lower faculties, and those naturally such, are required in one who is about to think beautifully, § 29. But these not only can exist together with naturally great higher faculties, Metaphysics, § 649; they are also required for them as a condition without which not, Metaphysics, § 637. Hence it is a prejudiced opinion that by nature the beauty of talent is opposed to the more severe gifts of understanding and reasoning, insofar as they are accepted as born together from nature.
Maiores facultates inferiores, eaeque naturaliter tales,
Greater lower faculties, and those naturally such, are
requiruntur in pulcre cogitaturo, § 29.
required in one who is about to think beautifully, § 29.
Hae vero non solum esse simul cum superioribus
But these not only can exist together with
naturaliter magnis possunt, M. § 649,
naturally great higher faculties, Metaphysics, § 649;
sed ad eas etiam, ut conditio,
they are also required for them as a condition
sine qua non, requiruntur. M. § 637.
without which not, Metaphysics, § 637.
Hinc est opinio praeiudicata;
Hence it is a prejudiced opinion that by
natura repugnare
nature the beauty of talent is opposed to the
pulcritudinem ingenii severioribus intelligendi ratiocinandique dotibus,
more severe gifts of understanding and reasoning,
quatenus a natura connascuntur acceptae.
insofar as they are accepted as born together from nature.
Maiores facultates inferiores, eaeque naturaliter tales, requiruntur in pulcre cogitaturo, § 29. Hae vero non solum esse simul cum superioribus naturaliter magnis possunt, M. § 649, sed ad eas etiam, ut conditio, sine qua non, requiruntur. M. § 637. Hinc est opinio praeiudicata; natura repugnare pulcritudinem ingenii severioribus intelligendi ratiocinandique dotibus, quatenus a natura connascuntur acceptae. / Greater lower faculties, and those naturally such, are required in one who is about to think beautifully, § 29. But these not only can exist together with naturally great higher faculties, Metaphysics, § 649; they are also required for them as a condition without which not, Metaphysics, § 637. Hence it is a prejudiced opinion that by nature the beauty of talent is opposed to the more severe gifts of understanding and reasoning, insofar as they are accepted as born together from nature.
§ 42
Potest esse ingenium pulcrum, quod intellectus et rationis usum male neglexit, potest esse ingenium philosophicum et mathematicum non satis instructum ab ornamentis analogi rationis. Si potest esse ingenium vel mediocriter venustum ad scientias tamen solidiores ineptum ipsa natura: non tamen esse potest ingenium istis concipiendis natum, omni venustati cognitionis, uti nascitur, inhabile. M. §§ 649, 247.
There can be a beautiful talent that has badly neglected the use of intellect and reason; there can be a philosophical and mathematical talent not sufficiently furnished by the ornaments of the analogue of reason. If there can be a talent even moderately charming yet by nature unfit for the more solid sciences, nevertheless there cannot be a talent born for conceiving those sciences that, as it is born, is incapable of every grace of cognition, Metaphysics, §§ 649, 247.
Potest esse ingenium pulcrum, quod intellectus et rationis usum male neglexit, potest esse ingenium philosophicum et mathematicum non satis instructum ab ornamentis analogi rationis.
There can be a beautiful talent that has badly neglected the use of intellect and reason; there can be a philosophical and mathematical talent not sufficiently furnished by the ornaments of the analogue of reason.
Si potest esse ingenium vel mediocriter venustum ad scientias tamen solidiores ineptum ipsa natura: non tamen esse potest ingenium istis concipiendis natum, omni venustati cognitionis, uti nascitur, inhabile. M. §§ 649, 247.
If there can be a talent even moderately charming yet by nature unfit for the more solid sciences, nevertheless there cannot be a talent born for conceiving those sciences that, as it is born, is incapable of every grace of cognition, Metaphysics, §§ 649, 247.
Potest esse ingenium pulcrum, quod
There can be a beautiful talent that has badly
intellectus et rationis
neglected the use of intellect and reason;
usum male neglexit, potest esse ingenium philosophicum et mathematicum
there can be a philosophical and mathematical
non satis instructum ab ornamentis analogi rationis.
talent not sufficiently furnished by the ornaments of the analogue of reason.
Si potest esse ingenium vel mediocriter
If there can be a talent even moderately charming
venustum ad scientias tamen solidiores ineptum ipsa natura:
yet by nature unfit for the more solid sciences, nevertheless there
non tamen esse potest ingenium istis concipiendis natum,
cannot be a talent born for conceiving those sciences that,
omni venustati cognitionis, uti nascitur, inhabile. M.
as it is born, is incapable of every grace of cognition,
§§ 649, 247.
Metaphysics, §§ 649, 247.
Potest esse ingenium pulcrum, quod intellectus et rationis usum male neglexit, potest esse ingenium philosophicum et mathematicum non satis instructum ab ornamentis analogi rationis. / There can be a beautiful talent that has badly neglected the use of intellect and reason; there can be a philosophical and mathematical talent not sufficiently furnished by the ornaments of the analogue of reason.
Si potest esse ingenium vel mediocriter venustum ad scientias tamen solidiores ineptum ipsa natura: non tamen esse potest ingenium istis concipiendis natum, omni venustati cognitionis, uti nascitur, inhabile. M. §§ 649, 247. / If there can be a talent even moderately charming yet by nature unfit for the more solid sciences, nevertheless there cannot be a talent born for conceiving those sciences that, as it is born, is incapable of every grace of cognition, Metaphysics, §§ 649, 247.
§ 43
Ingenia potius superiora ac universalia per omnes aetates, Orpheus et philosophiae poeticae statores, Socrates, eiron dictus, Plato, Aristoteles, Grotius, Cartesius, Leibnitius docent a posteriori bene convenire, ac in una sede, non nimis angusta, morari posse dispositionem ad pulcre solideque cogitandum, etiam ex severiori disciplina philosophorum ac mathematicorum.
Rather, superior and universal talents through all ages - Orpheus and the founders of poetic philosophy, Socrates called eiron, Plato, Aristotle, Grotius, Descartes, Leibniz - teach a posteriori that the disposition for thinking beautifully and solidly can agree well and dwell in one seat, not too narrow, even from the more severe discipline of philosophers and mathematicians.
Ingenia potius superiora ac universalia per omnes aetates, Orpheus et philosophiae poeticae statores, Socrates, eiron dictus, Plato, Aristoteles, Grotius, Cartesius, Leibnitius docent a posteriori bene convenire, ac in una sede, non nimis angusta, morari posse dispositionem ad pulcre solideque cogitandum, etiam ex severiori disciplina philosophorum ac mathematicorum.
Rather, superior and universal talents through all ages - Orpheus and the founders of poetic philosophy, Socrates called eiron, Plato, Aristotle, Grotius, Descartes, Leibniz - teach a posteriori that the disposition for thinking beautifully and solidly can agree well and dwell in one seat, not too narrow, even from the more severe discipline of philosophers and mathematicians.
Ingenia potius superiora ac universalia per omnes aetates,
Rather, superior and universal talents through all ages -
Orpheus et philosophiae poeticae statores, Socrates,
Orpheus and the founders of poetic philosophy, Socrates
eiron dictus, Plato, Aristoteles, Grotius, Cartesius,
called eiron, Plato, Aristotle, Grotius, Descartes,
Leibnitius docent a posteriori bene convenire,
Leibniz - teach a posteriori that the disposition
ac
for thinking beautifully and solidly can agree well and
in una sede, non nimis angusta,
dwell in one seat, not too
morari posse dispositionem ad pulcre solideque cogitandum,
narrow,
etiam ex severiori disciplina philosophorum ac mathematicorum.
even from the more severe discipline of philosophers and mathematicians.
Ingenia potius superiora ac universalia per omnes aetates, Orpheus et philosophiae poeticae statores, Socrates, eiron dictus, Plato, Aristoteles, Grotius, Cartesius, Leibnitius docent a posteriori bene convenire, ac in una sede, non nimis angusta, morari posse dispositionem ad pulcre solideque cogitandum, etiam ex severiori disciplina philosophorum ac mathematicorum. / Rather, superior and universal talents through all ages - Orpheus and the founders of poetic philosophy, Socrates called eiron, Plato, Aristotle, Grotius, Descartes, Leibniz - teach a posteriori that the disposition for thinking beautifully and solidly can agree well and dwell in one seat, not too narrow, even from the more severe discipline of philosophers and mathematicians.
§ 44
Ad aestheticum natum, § 28, requiritur 2) indoles dignam et moventem cognitionem pronius secutura, facultatumque appetitiuarum ea proportio, qua in pulcram cognitionem facilius feratur, s. temperamentum aestheticum connatum, M. § 732.
For one born an aesthetician, § 28, there is required 2) a disposition that will more readily follow worthy and moving cognition, and that proportion of the appetitive faculties by which it is more easily borne into beautiful cognition, or innate aesthetic temperament, Metaphysics, § 732.
Ad aestheticum natum, § 28, requiritur 2) indoles dignam et moventem cognitionem pronius secutura, facultatumque appetitiuarum ea proportio, qua in pulcram cognitionem facilius feratur, s. temperamentum aestheticum connatum, M. § 732.
For one born an aesthetician, § 28, there is required 2) a disposition that will more readily follow worthy and moving cognition, and that proportion of the appetitive faculties by which it is more easily borne into beautiful cognition, or innate aesthetic temperament, Metaphysics, § 732.
Ad aestheticum natum, § 28,
For one born an aesthetician, § 28,
requiritur 2) indoles dignam
there is required 2) a disposition that will more
et moventem cognitionem pronius secutura,
readily follow worthy and moving cognition, and that
facultatumque appetitiuarum ea proportio,
proportion of the appetitive faculties by
qua in pulcram cognitionem facilius feratur, s.
which it is more easily borne into beautiful cognition,
temperamentum aestheticum connatum, M. § 732.
or innate aesthetic temperament, Metaphysics, § 732.
Ad aestheticum natum, § 28, requiritur 2) indoles dignam et moventem cognitionem pronius secutura, facultatumque appetitiuarum ea proportio, qua in pulcram cognitionem facilius feratur, s. temperamentum aestheticum connatum, M. § 732. / For one born an aesthetician, § 28, there is required 2) a disposition that will more readily follow worthy and moving cognition, and that proportion of the appetitive faculties by which it is more easily borne into beautiful cognition, or innate aesthetic temperament, Metaphysics, § 732.
§ 45
Quum omnis homo feratur in omne genus appetibilium, quatenus ipsi cognitum est, e.c. M. § 665, locemus eorum aliqua circiter, uti aestheticum decet, § 15, secundum dignitatis ordinem: Pecunia, opes, labor, otium comparativum, deliciae externae, libertas, honor, amicitia, vigor et valetudo corporis firma, virtutum umbrae, cognitio pulcra cum suo corollario virtute amabili, cognitio superior cum suo corollario virtute veneranda. Licebit ergo temperamentis aestheticis tribuere magnitudinem aliquam pectoris connatam, instinctum in magna potissimum, praesertim apud attendentes, quam facilis inde transitus fit ad maxima. §§ 38, 41.
Since every human being is borne toward every kind of appetible thing insofar as it is known to him, and so forth, Metaphysics, § 665, let us place some of them approximately, as befits an aesthetician, § 15, according to the order of dignity: money, wealth, labor, comparative leisure, external delights, freedom, honor, friendship, vigor and firm bodily health, shadows of virtues, beautiful cognition with its corollary lovable virtue, superior cognition with its corollary venerable virtue. Therefore it will be permitted to attribute to aesthetic temperaments some innate greatness of heart, an impulse especially toward great things, particularly among those who attend to how easy the transition from there is to the greatest things, §§ 38, 41.
Quum omnis homo feratur in omne genus appetibilium, quatenus ipsi cognitum est, e.c. M. § 665, locemus eorum aliqua circiter, uti aestheticum decet, § 15, secundum dignitatis ordinem: Pecunia, opes, labor, otium comparativum, deliciae externae, libertas, honor, amicitia, vigor et valetudo corporis firma, virtutum umbrae, cognitio pulcra cum suo corollario virtute amabili, cognitio superior cum suo corollario virtute veneranda.
Since every human being is borne toward every kind of appetible thing insofar as it is known to him, and so forth, Metaphysics, § 665, let us place some of them approximately, as befits an aesthetician, § 15, according to the order of dignity: money, wealth, labor, comparative leisure, external delights, freedom, honor, friendship, vigor and firm bodily health, shadows of virtues, beautiful cognition with its corollary lovable virtue, superior cognition with its corollary venerable virtue.
Licebit ergo temperamentis aestheticis tribuere magnitudinem aliquam pectoris connatam, instinctum in magna potissimum, praesertim apud attendentes, quam facilis inde transitus fit ad maxima. §§ 38, 41.
Therefore it will be permitted to attribute to aesthetic temperaments some innate greatness of heart, an impulse especially toward great things, particularly among those who attend to how easy the transition from there is to the greatest things, §§ 38, 41.
Quum omnis homo feratur in omne genus appetibilium,
Since every human being is borne toward every kind of appetible
quatenus ipsi cognitum est, e.c. M.
thing insofar as it is known to
§ 665, locemus eorum aliqua circiter,
him, and so forth, Metaphysics, § 665, let us place some
uti aestheticum decet, § 15,
of them approximately, as befits an aesthetician, § 15,
secundum dignitatis ordinem: Pecunia, opes,
according to the order of dignity:
labor, otium comparativum, deliciae externae, libertas,
money, wealth, labor, comparative leisure, external delights, freedom,
honor, amicitia, vigor et valetudo corporis firma,
honor, friendship, vigor and firm bodily health,
virtutum umbrae, cognitio pulcra cum suo corollario virtute
shadows of virtues, beautiful cognition with its corollary lovable virtue,
amabili, cognitio superior cum suo corollario virtute veneranda.
superior cognition with its corollary venerable virtue.
Licebit ergo temperamentis aestheticis tribuere magnitudinem aliquam pectoris connatam,
Therefore it will be permitted to attribute to aesthetic temperaments some innate
instinctum
greatness of heart, an impulse especially toward great things,
in magna potissimum, praesertim apud attendentes,
particularly among those who attend
quam facilis inde transitus fit ad maxima.
to how easy the transition from there is to the greatest
§§ 38, 41.
things, §§ 38, 41.
Quum omnis homo feratur in omne genus appetibilium, quatenus ipsi cognitum est, e.c. M. § 665, locemus eorum aliqua circiter, uti aestheticum decet, § 15, secundum dignitatis ordinem: Pecunia, opes, labor, otium comparativum, deliciae externae, libertas, honor, amicitia, vigor et valetudo corporis firma, virtutum umbrae, cognitio pulcra cum suo corollario virtute amabili, cognitio superior cum suo corollario virtute veneranda. / Since every human being is borne toward every kind of appetible thing insofar as it is known to him, and so forth, Metaphysics, § 665, let us place some of them approximately, as befits an aesthetician, § 15, according to the order of dignity: money, wealth, labor, comparative leisure, external delights, freedom, honor, friendship, vigor and firm bodily health, shadows of virtues, beautiful cognition with its corollary lovable virtue, superior cognition with its corollary venerable virtue.
Licebit ergo temperamentis aestheticis tribuere magnitudinem aliquam pectoris connatam, instinctum in magna potissimum, praesertim apud attendentes, quam facilis inde transitus fit ad maxima. §§ 38, 41. / Therefore it will be permitted to attribute to aesthetic temperaments some innate greatness of heart, an impulse especially toward great things, particularly among those who attend to how easy the transition from there is to the greatest things, §§ 38, 41.
§ 46
Secundum tritam temperamentorum doctrinam melancholicum solet commendari non satis discernentibus pulcras meditationes prolixiores a brevioribus et abstinendis satis cito. His sanguineus, qui dicitur, illis melancholicus aptior erit. Quoniam autem malunt esse cholerici,
According to the worn doctrine of temperaments, the melancholic temperament is usually commended by those not sufficiently distinguishing longer beautiful meditations from shorter ones and from those to be stopped rather quickly. For these the so-called sanguine temperament will be more suitable, for those the melancholic. But since they prefer to be choleric,
Quos tulit ad scenam ventoso gloria curru, Magnum opus aggressis eadem det gloria vires.
"those whom glory has carried to the stage in a windy chariot, let the same glory give strength to those who have undertaken a great work."
Secundum tritam temperamentorum doctrinam melancholicum solet commendari non satis discernentibus pulcras meditationes prolixiores a brevioribus et abstinendis satis cito.
According to the worn doctrine of temperaments, the melancholic temperament is usually commended by those not sufficiently distinguishing longer beautiful meditations from shorter ones and from those to be stopped rather quickly.
His sanguineus, qui dicitur, illis melancholicus aptior erit.
For these the so-called sanguine temperament will be more suitable, for those the melancholic.
Quoniam autem malunt esse cholerici,
But since they prefer to be choleric,
Quos tulit ad scenam ventoso gloria curru, Magnum opus aggressis eadem det gloria vires.
"those whom glory has carried to the stage in a windy chariot, let the same glory give strength to those who have undertaken a great work."
Secundum tritam temperamentorum doctrinam
According to the worn doctrine of temperaments,
melancholicum solet commendari non
the melancholic temperament is usually commended by those not
satis discernentibus pulcras meditationes prolixiores a brevioribus
sufficiently distinguishing longer beautiful meditations from shorter ones
et abstinendis satis cito.
and from those to be stopped rather quickly.
His sanguineus, qui dicitur,
For these the so-called sanguine temperament
illis melancholicus aptior erit.
will be more suitable, for those the melancholic.
Quoniam autem malunt esse cholerici,
But since they prefer to be choleric,
Quos tulit ad scenam ventoso gloria curru, Magnum opus aggressis eadem det gloria vires.
"those whom glory has carried to the stage in a windy chariot, let the same glory give strength to those who have undertaken a great work."
Secundum tritam temperamentorum doctrinam melancholicum solet commendari non satis discernentibus pulcras meditationes prolixiores a brevioribus et abstinendis satis cito. / According to the worn doctrine of temperaments, the melancholic temperament is usually commended by those not sufficiently distinguishing longer beautiful meditations from shorter ones and from those to be stopped rather quickly.
His sanguineus, qui dicitur, illis melancholicus aptior erit. / For these the so-called sanguine temperament will be more suitable, for those the melancholic.
Quoniam autem malunt esse cholerici, / But since they prefer to be choleric,
Quos tulit ad scenam ventoso gloria curru, Magnum opus aggressis eadem det gloria vires.
"those whom glory has carried to the stage in a windy chariot, let the same glory give strength to those who have undertaken a great work."
§ 47
Ad characterem felicis aesthetici requiritur II.) ἄσκησις et exercitatio aesthetica, crebrior repetitio actionum in hoc homogeneatarum, ut sit aliquis ingenii ac indolis, §§ 28–46, descriptorum consensus in datum thema; s. ne quis ab Orbiliis data themata cogitet, in unum cogitandum, in rem unam, § 18, ut habitus pulcre cogitandi sensim acquiratur, M. § 577.
For the character of the happy aesthetician there is required II) ἄσκησις and aesthetic exercise: a more frequent repetition of actions made homogeneous in this, so that there may be some agreement of the talent and disposition described in §§ 28–46 toward a given theme; or, lest someone think of themes given by Orbiliuses, toward one thing to be thought, toward one matter, § 18, so that a habit of thinking beautifully may gradually be acquired, Metaphysics, § 577.
Ad characterem felicis aesthetici requiritur II.) ἄσκησις et exercitatio aesthetica, crebrior repetitio actionum in hoc homogeneatarum, ut sit aliquis ingenii ac indolis, §§ 28–46, descriptorum consensus in datum thema; s. ne quis ab Orbiliis data themata cogitet, in unum cogitandum, in rem unam, § 18, ut habitus pulcre cogitandi sensim acquiratur, M. § 577.
For the character of the happy aesthetician there is required II) ἄσκησις and aesthetic exercise: a more frequent repetition of actions made homogeneous in this, so that there may be some agreement of the talent and disposition described in §§ 28–46 toward a given theme; or, lest someone think of themes given by Orbiliuses, toward one thing to be thought, toward one matter, § 18, so that a habit of thinking beautifully may gradually be acquired, Metaphysics, § 577.
Ad characterem felicis aesthetici requiritur II.)
For the character of the happy aesthetician there is required II)
ἄσκησις et exercitatio aesthetica, crebrior repetitio
ἄσκησις and aesthetic exercise: a more frequent repetition
actionum in hoc homogeneatarum,
of actions made homogeneous in this, so
ut sit aliquis ingenii ac indolis,
that there may be some agreement of the talent and disposition
§§ 28–46, descriptorum consensus in datum thema; s.
described in §§ 28–46 toward a given theme; or,
ne quis ab Orbiliis
lest someone think of themes given by Orbiliuses,
data themata cogitet, in unum cogitandum, in rem unam,
toward one thing to be thought, toward one matter,
§ 18, ut habitus pulcre cogitandi sensim acquiratur,
§ 18, so that a habit of thinking beautifully may gradually be acquired,
M. § 577.
Metaphysics, § 577.
Ad characterem felicis aesthetici requiritur II.) ἄσκησις et exercitatio aesthetica, crebrior repetitio actionum in hoc homogeneatarum, ut sit aliquis ingenii ac indolis, §§ 28–46, descriptorum consensus in datum thema; s. ne quis ab Orbiliis data themata cogitet, in unum cogitandum, in rem unam, § 18, ut habitus pulcre cogitandi sensim acquiratur, M. § 577. / For the character of the happy aesthetician there is required II) ἄσκησις and aesthetic exercise: a more frequent repetition of actions made homogeneous in this, so that there may be some agreement of the talent and disposition described in §§ 28–46 toward a given theme; or, lest someone think of themes given by Orbiliuses, toward one thing to be thought, toward one matter, § 18, so that a habit of thinking beautifully may gradually be acquired, Metaphysics, § 577.
§ 48
Natura, de qua S. II. non potest vel per brevius tempus, in eodem gradu subsistere. M. § 550, hinc nisi continuis exercitiis augeantur eius vel dispositiones vel habitus, § 47, decrescit, quantacunque ponatur, nonnihil ac torpescit, M. § 650. Neque tamen exercitia tantum commendo facultatum, de quibus S. II. sed aesthetica, § 47. Sunt exercitia naturam satis pulcram corrumpentia ac deturpantia, vitanda phaenomena, § 16, apud ingenia activa et semper agentia aliquid, non felicius, quam meliorum commendabili substitutione, M. § 698.
The nature of which Section II spoke cannot remain, even for a rather short time, in the same degree, Metaphysics, § 550; hence unless its dispositions or habits are increased by continual exercises, § 47, it decreases somewhat, however great it is posited to be, and grows sluggish, Metaphysics, § 650. Yet I do not recommend only exercises of the faculties discussed in Section II, but aesthetic exercises, § 47. There are exercises that corrupt and deform a sufficiently beautiful nature, phenomena to be avoided, § 16, among active talents always doing something, by no happier means than by the commendable substitution of better ones, Metaphysics, § 698.
Natura, de qua S. II. non potest vel per brevius tempus, in eodem gradu subsistere. M. § 550, hinc nisi continuis exercitiis augeantur eius vel dispositiones vel habitus, § 47, decrescit, quantacunque ponatur, nonnihil ac torpescit, M. § 650. Neque tamen exercitia tantum commendo facultatum, de quibus S. II. sed aesthetica, § 47. Sunt exercitia naturam satis pulcram corrumpentia ac deturpantia, vitanda phaenomena, § 16, apud ingenia activa et semper agentia aliquid, non felicius, quam meliorum commendabili substitutione, M. § 698.
The nature of which Section II spoke cannot remain, even for a rather short time, in the same degree, Metaphysics, § 550; hence unless its dispositions or habits are increased by continual exercises, § 47, it decreases somewhat, however great it is posited to be, and grows sluggish, Metaphysics, § 650. Yet I do not recommend only exercises of the faculties discussed in Section II, but aesthetic exercises, § 47. There are exercises that corrupt and deform a sufficiently beautiful nature, phenomena to be avoided, § 16, among active talents always doing something, by no happier means than by the commendable substitution of better ones, Metaphysics, § 698.
Natura, de qua S. II.
The nature of which Section II
non potest vel per brevius tempus,
spoke cannot remain, even for a rather short time,
in eodem gradu subsistere. M. § 550,
in the same degree, Metaphysics, § 550;
hinc nisi continuis exercitiis augeantur eius vel dispositiones vel habitus,
hence unless its dispositions or habits
§ 47, decrescit,
are increased by continual exercises, § 47, it decreases somewhat,
quantacunque ponatur, nonnihil ac torpescit, M.
however great it is posited to be, and grows sluggish, Metaphysics,
§ 650. Neque tamen exercitia tantum commendo facultatum,
§ 650. Yet I do not recommend only exercises of the faculties
de quibus S. II. sed aesthetica, § 47.
discussed in Section II, but aesthetic exercises, § 47.
Sunt exercitia naturam satis pulcram corrumpentia ac deturpantia,
There are exercises that corrupt and deform a sufficiently beautiful
vitanda phaenomena, § 16,
nature, phenomena to be avoided, § 16,
apud ingenia activa et semper agentia aliquid,
among active talents always doing something,
non felicius, quam meliorum commendabili substitutione, M.
by no happier means than by the commendable substitution of better ones,
§ 698.
Metaphysics, § 698.
Natura, de qua S. II. non potest vel per brevius tempus, in eodem gradu subsistere. M. § 550, hinc nisi continuis exercitiis augeantur eius vel dispositiones vel habitus, § 47, decrescit, quantacunque ponatur, nonnihil ac torpescit, M. § 650. Neque tamen exercitia tantum commendo facultatum, de quibus S. II. sed aesthetica, § 47. Sunt exercitia naturam satis pulcram corrumpentia ac deturpantia, vitanda phaenomena, § 16, apud ingenia activa et semper agentia aliquid, non felicius, quam meliorum commendabili substitutione, M. § 698. / The nature of which Section II spoke cannot remain, even for a rather short time, in the same degree, Metaphysics, § 550; hence unless its dispositions or habits are increased by continual exercises, § 47, it decreases somewhat, however great it is posited to be, and grows sluggish, Metaphysics, § 650. Yet I do not recommend only exercises of the faculties discussed in Section II, but aesthetic exercises, § 47. There are exercises that corrupt and deform a sufficiently beautiful nature, phenomena to be avoided, § 16, among active talents always doing something, by no happier means than by the commendable substitution of better ones, Metaphysics, § 698.
§ 49
Aliquem iam consensum in ipsis exercitiis aestheticis, et iis quidem omnibus posco, § 47. Alias non sunt effectus pulcrae naturae, hinc nec eius vim augent, § 47. M. § 139. Sed tantum aliquem. Palaria non poscunt milites, quantos pugna. Concedo, quaedam naturam satis pulcram nonnihil simul corrumpentia aestheticus, § 16. Concedo etiam deturpantia nonnihil, § 48, modo magis consentiant, ac dissentiunt, a potiori quae dicamus aesthetica, § 47. Concedo tandem, quorum maior est deformitas pulcritudine, modo comitetur ea conscientia, § 35, turpitudinis superponderantis, per quam non, si male nunc, et olim sic erit, M. § 666.
I now demand some agreement in the aesthetic exercises themselves, and indeed in all of them, § 47. Otherwise they are not effects of a beautiful nature, and hence do not increase its force, § 47, Metaphysics, § 139. But only some agreement. Training grounds do not demand soldiers as great as battle does. I grant that the aesthetician may use some exercises that at the same time somewhat corrupt a sufficiently beautiful nature, § 16. I grant also some exercises that somewhat deform, § 48, provided they agree more than they disagree, and from the stronger part are called aesthetic, § 47. Finally, I grant exercises whose deformity is greater than their beauty, provided there accompany them a consciousness, § 35, of the overbalancing ugliness, through which it will not be so hereafter, even if it is bad now, Metaphysics, § 666.
Aliquem iam consensum in ipsis exercitiis aestheticis, et iis quidem omnibus posco, § 47. Alias non sunt effectus pulcrae naturae, hinc nec eius vim augent, § 47. M. § 139. Sed tantum aliquem.
I now demand some agreement in the aesthetic exercises themselves, and indeed in all of them, § 47. Otherwise they are not effects of a beautiful nature, and hence do not increase its force, § 47, Metaphysics, § 139. But only some agreement. Training grounds do not demand soldiers as great as battle does.
Palaria non poscunt milites, quantos pugna. Concedo, quaedam naturam satis pulcram nonnihil simul corrumpentia aestheticus, § 16. Concedo etiam deturpantia nonnihil, § 48, modo magis consentiant, ac dissentiunt, a potiori quae dicamus aesthetica, § 47. Concedo tandem, quorum maior est deformitas pulcritudine, modo comitetur ea conscientia, § 35, turpitudinis superponderantis, per quam non, si male nunc, et olim sic erit, M. § 666.
I grant that the aesthetician may use some exercises that at the same time somewhat corrupt a sufficiently beautiful nature, § 16. I grant also some exercises that somewhat deform, § 48, provided they agree more than they disagree, and from the stronger part are called aesthetic, § 47. Finally, I grant exercises whose deformity is greater than their beauty, provided there accompany them a consciousness, § 35, of the overbalancing ugliness, through which it will not be so hereafter, even if it is bad now, Metaphysics, § 666.
Aliquem iam consensum in ipsis exercitiis aestheticis,
I now demand some agreement in the aesthetic exercises themselves,
et iis quidem omnibus posco, § 47.
and indeed in all of them, § 47.
Alias non sunt effectus pulcrae naturae,
Otherwise they are not effects of a beautiful nature,
hinc nec eius vim augent, § 47. M.
and hence do not increase its force, § 47, Metaphysics,
§ 139. Sed tantum
§ 139. But only some agreement. Training grounds do not
aliquem.
demand soldiers as great as battle does.
Palaria non poscunt milites, quantos pugna.
I grant that the aesthetician may use
Concedo, quaedam naturam satis pulcram nonnihil simul corrumpentia
some exercises that at the same time somewhat corrupt
aestheticus, § 16. Concedo etiam
a sufficiently beautiful nature, § 16. I grant also some
deturpantia nonnihil, § 48, modo magis consentiant,
exercises that somewhat deform, § 48, provided they agree more than
ac dissentiunt, a potiori quae dicamus aesthetica, § 47.
they disagree, and from the stronger part are called aesthetic, § 47.
Concedo tandem, quorum maior est deformitas pulcritudine,
Finally, I grant exercises whose deformity is greater than their
modo comitetur ea conscientia, § 35,
beauty, provided there accompany them a consciousness, § 35,
turpitudinis superponderantis, per quam non,
of the overbalancing ugliness, through which it will not
si male nunc, et olim sic erit, M.
be so hereafter, even if it is bad now, Metaphysics,
§ 666.
§ 666.
Aliquem iam consensum in ipsis exercitiis aestheticis, et iis quidem omnibus posco, § 47. Alias non sunt effectus pulcrae naturae, hinc nec eius vim augent, § 47. M. § 139. Sed tantum aliquem. / I now demand some agreement in the aesthetic exercises themselves, and indeed in all of them, § 47. Otherwise they are not effects of a beautiful nature, and hence do not increase its force, § 47, Metaphysics, § 139. But only some agreement. Training grounds do not demand soldiers as great as battle does.
Palaria non poscunt milites, quantos pugna. Concedo, quaedam naturam satis pulcram nonnihil simul corrumpentia aestheticus, § 16. Concedo etiam deturpantia nonnihil, § 48, modo magis consentiant, ac dissentiunt, a potiori quae dicamus aesthetica, § 47. Concedo tandem, quorum maior est deformitas pulcritudine, modo comitetur ea conscientia, § 35, turpitudinis superponderantis, per quam non, si male nunc, et olim sic erit, M. § 666. / I grant that the aesthetician may use some exercises that at the same time somewhat corrupt a sufficiently beautiful nature, § 16. I grant also some exercises that somewhat deform, § 48, provided they agree more than they disagree, and from the stronger part are called aesthetic, § 47. Finally, I grant exercises whose deformity is greater than their beauty, provided there accompany them a consciousness, § 35, of the overbalancing ugliness, through which it will not be so hereafter, even if it is bad now, Metaphysics, § 666.
§ 50
Non ingenii solum, sed huius ac indolis, de quibus S. II. § 49. aliquem consensum postulo in exercitiis aestheticis, § 47. Colatur ingenium mortuis ac inertibus exercitiis, Ethic. § 403, neglecta prorsus indole, vel omnino corrupta, depressaque, e.g. in passionem dominantem, praevalentemque cupidinem hypocriseos, ferociae athleticae, sodalitii nepotum, ambitionis, licentiae, bacchanalium, desidiae, pigritiae, curarum oeconomicarum, vel omnino pecuniae, § 46, ubique pellucens pectoris exilis vilitas, quicquid venuste cogitatum videatur, deturpabit, § 48.
Not of talent alone, but of this talent and of the disposition discussed in Section II, § 49, I demand some agreement in aesthetic exercises, § 47. Let talent be cultivated by dead and inert exercises, Ethics, § 403, while disposition is entirely neglected, or wholly corrupted and depressed, for example into a dominant passion and prevailing desire for hypocrisy, athletic ferocity, the company of wastrels, ambition, license, revels, idleness, laziness, economic cares, or altogether money, § 46: the everywhere shining-through baseness of a narrow heart will deform whatever seems to have been charmingly thought, § 48.
Non ingenii solum, sed huius ac indolis, de quibus S. II. § 49. aliquem consensum postulo in exercitiis aestheticis, § 47. Colatur ingenium mortuis ac inertibus exercitiis, Ethic. § 403, neglecta prorsus indole, vel omnino corrupta, depressaque, e.g. in passionem dominantem, praevalentemque cupidinem hypocriseos, ferociae athleticae, sodalitii nepotum, ambitionis, licentiae, bacchanalium, desidiae, pigritiae, curarum oeconomicarum, vel omnino pecuniae, § 46, ubique pellucens pectoris exilis vilitas, quicquid venuste cogitatum videatur, deturpabit, § 48.
Not of talent alone, but of this talent and of the disposition discussed in Section II, § 49, I demand some agreement in aesthetic exercises, § 47. Let talent be cultivated by dead and inert exercises, Ethics, § 403, while disposition is entirely neglected, or wholly corrupted and depressed, for example into a dominant passion and prevailing desire for hypocrisy, athletic ferocity, the company of wastrels, ambition, license, revels, idleness, laziness, economic cares, or altogether money, § 46: the everywhere shining-through baseness of a narrow heart will deform whatever seems to have been charmingly thought, § 48.
Non ingenii solum, sed huius ac indolis,
Not of talent alone, but of this talent and of
de quibus S. II. § 49.
the disposition discussed in Section II, § 49,
aliquem consensum postulo in exercitiis aestheticis, § 47.
I demand some agreement in aesthetic exercises, § 47.
Colatur ingenium mortuis ac inertibus exercitiis, Ethic.
Let talent be cultivated by dead and inert exercises, Ethics,
§ 403, neglecta prorsus indole,
§ 403, while disposition is entirely neglected,
vel omnino corrupta, depressaque, e.g.
or wholly corrupted and depressed, for example
in passionem dominantem, praevalentemque cupidinem hypocriseos,
into a dominant passion and prevailing desire for hypocrisy,
ferociae athleticae, sodalitii nepotum, ambitionis, licentiae, bacchanalium,
athletic ferocity, the company of wastrels, ambition, license, revels,
desidiae, pigritiae, curarum oeconomicarum, vel omnino pecuniae, § 46,
idleness, laziness, economic cares, or altogether money, § 46:
ubique pellucens pectoris exilis vilitas,
the everywhere shining-through baseness of a narrow heart will deform
quicquid venuste cogitatum videatur, deturpabit, § 48.
whatever seems to have been charmingly thought, § 48.
Non ingenii solum, sed huius ac indolis, de quibus S. II. § 49. aliquem consensum postulo in exercitiis aestheticis, § 47. Colatur ingenium mortuis ac inertibus exercitiis, Ethic. § 403, neglecta prorsus indole, vel omnino corrupta, depressaque, e.g. in passionem dominantem, praevalentemque cupidinem hypocriseos, ferociae athleticae, sodalitii nepotum, ambitionis, licentiae, bacchanalium, desidiae, pigritiae, curarum oeconomicarum, vel omnino pecuniae, § 46, ubique pellucens pectoris exilis vilitas, quicquid venuste cogitatum videatur, deturpabit, § 48. / Not of talent alone, but of this talent and of the disposition discussed in Section II, § 49, I demand some agreement in aesthetic exercises, § 47. Let talent be cultivated by dead and inert exercises, Ethics, § 403, while disposition is entirely neglected, or wholly corrupted and depressed, for example into a dominant passion and prevailing desire for hypocrisy, athletic ferocity, the company of wastrels, ambition, license, revels, idleness, laziness, economic cares, or altogether money, § 46: the everywhere shining-through baseness of a narrow heart will deform whatever seems to have been charmingly thought, § 48.