Schiller has enlightened us concerning his poetic28 procedure by a psychological observation, inexplicable29 to himself, yet not apparently30 open to any objection. He acknowledges that as the preparatory state to the act of poetising he had not perhaps before him or within him a series of pictures with co-ordinate causality of thoughts, but rather a musical mood ("The perception with me is at first without a clear and definite object; this forms itself later. A certain musical mood of[Pg 45] mind precedes, and only after this does the poetical31 idea follow with me.") Add to this the most important phenomenon of all ancient lyric32 poetry, the union, regarded everywhere as natural, of the lyrist with the musician, their very identity, indeed,—compared with which our modern lyric poetry is like the statue of a god without a head,—and we may now, on the basis of our metaphysics of ?sthetics set forth33 above, interpret the lyrist to ourselves as follows. As Dionysian artist he is in the first place become altogether one with the Primordial34 Unity35, its pain and contradiction, and he produces the copy of this Primordial Unity as music, granting that music has been correctly termed a repetition and a recast of the world; but now, under the Apollonian dream-inspiration, this music again becomes visible to him as in a symbolic dream-picture. The formless and intangible reflection of the primordial pain in music, with its redemption in appearance, then generates a second mirroring as a concrete symbol or example. The artist has already surrendered his subjectivity36 in the Dionysian process: the picture which now shows to him his oneness with the heart of the world, is a dream-scene, which embodies37 the primordial contradiction and primordial pain, together with the primordial joy, of appearance. The "I" of the lyrist sounds therefore from the abyss of being: its "subjectivity," in the sense of the modern ?sthetes, is a fiction. When Archilochus, the first lyrist of the Greeks, makes known both his mad love and his contempt to the daughters of Lycambes, it is not his passion which[Pg 46] dances before us in orgiastic frenzy38: we see Dionysus and the M?nads, we see the drunken reveller39 Archilochus sunk down to sleep—as Euripides depicts40 it in the Bacch?, the sleep on the high Alpine42 pasture, in the noonday sun:—and now Apollo approaches and touches him with the laurel. The Dionyso-musical enchantment43 of the sleeper44 now emits, as it were, picture sparks, lyrical poems, which in their highest development are called tragedies and dramatic dithyrambs.
The plastic artist, as also the epic41 poet, who is related to him, is sunk in the pure contemplation of pictures. The Dionysian musician is, without any picture, himself just primordial pain and the primordial re-echoing thereof. The lyric genius is conscious of a world of pictures and symbols—growing out of the state of mystical self-abnegation and oneness,—which has a colouring causality and velocity45 quite different from that of the world of the plastic artist and epic poet. While the latter lives in these pictures, and only in them, with joyful46 satisfaction, and never grows tired of contemplating47 them with love, even in their minutest characters, while even the picture of the angry Achilles is to him but a picture, the angry expression of which he enjoys with the dream-joy in appearance—so that, by this mirror of appearance, he is guarded against being unified48 and blending with his figures;—the pictures of the lyrist on the other hand are nothing but his very self and, as it were, only different projections49 of himself, on account of which he as the moving centre of this world is entitled to say "I": only[Pg 47] of course this self is not the same as that of the waking, empirically real man, but the only verily existent and eternal self resting at the basis of things, by means of the images whereof the lyric genius sees through even to this basis of things. Now let us suppose that he beholds himself also among these images as non-genius, i.e., his subject, the whole throng50 of subjective passions and impulses of the will directed to a definite object which appears real to him; if now it seems as if the lyric genius and the allied51 non-genius were one, and as if the former spoke52 that little word "I" of his own accord, this appearance will no longer be able to lead us astray, as it certainly led those astray who designated the lyrist as the subjective poet. In truth, Archilochus, the passionately53 inflamed54, loving and hating man, is but a vision of the genius, who by this time is no longer Archilochus, but a genius of the world, who expresses his primordial pain symbolically55 in the figure of the man Archilochus: while the subjectively56 willing and desiring man, Archilochus, can never at any time be a poet. It is by no means necessary, however, that the lyrist should see nothing but the phenomenon of the man Archilochus before him as a reflection of eternal being; and tragedy shows how far the visionary world of the lyrist may depart from this phenomenon, to which, of course, it is most intimately related.
Schopenhauer, who did not shut his eyes to the difficulty presented by the lyrist in the philosophical57 contemplation of art, thought he had found a way out of it, on which, however, I cannot[Pg 48] accompany him; while he alone, in his profound metaphysics of music, held in his hands the means whereby this difficulty could be definitely removed: as I believe I have removed it here in his spirit and to his honour. In contrast to our view, he describes the peculiar58 nature of song as follows[4] (Welt als Wille und Vorstellung, I. 295):—"It is the subject of the will, i.e., his own volition59, which fills the consciousness of the singer; often as an unbound and satisfied desire (joy), but still more often as a restricted desire (grief), always as an emotion, a passion, or an agitated60 frame of mind. Besides this, however, and along with it, by the sight of surrounding nature, the singer becomes conscious of himself as the subject of pure will-less knowing, the unbroken, blissful peace of which now appears, in contrast to the stress of desire, which is always restricted and always needy61. The feeling of this contrast, this alternation, is really what the song as a whole expresses and what principally constitutes the lyrical state of mind. In it pure knowing comes to us as it were to deliver us from desire and the stress thereof: we follow, but only for an instant; for desire, the remembrance of our personal ends, tears us anew from peaceful contemplation; yet ever again the next beautiful surrounding in which the pure will-less knowledge presents itself to us, allures62 us away from desire. Therefore, in song and in the lyrical mood, desire[Pg 49] (the personal interest of the ends) and the pure perception of the surrounding which presents itself, are wonderfully mingled63 with each other; connections between them are sought for and imagined; the subjective disposition64, the affection of the will, imparts its own hue65 to the contemplated66 surrounding, and conversely, the surroundings communicate the reflex of their colour to the will. The true song is the expression of the whole of this mingled and divided state of mind."
Who could fail to see in this description that lyric poetry is here characterised as an imperfectly attained67 art, which seldom and only as it were in leaps arrives at its goal, indeed, as a semi-art, the essence of which is said to consist in this, that desire and pure contemplation, i.e., the un?sthetic and the ?sthetic condition, are wonderfully mingled with each other? We maintain rather, that this entire antithesis68, according to which, as according to some standard of value, Schopenhauer, too, still classifies the arts, the antithesis between the subjective and the objective, is quite out of place in ?sthetics, inasmuch as the subject i.e., the desiring individual who furthers his own egoistic ends, can be conceived only as the adversary69, not as the origin of art. In so far as the subject is the artist, however, he has already been released from his individual will, and has become as it were the medium, through which the one verily existent Subject celebrates his redemption in appearance. For this one thing must above all be clear to us, to our humiliation70 and exaltation, that the entire comedy of art is not at all performed,[Pg 50] say, for our betterment and culture, and that we are just as little the true authors of this art-world: rather we may assume with regard to ourselves, that its true author uses us as pictures and artistic projections, and that we have our highest dignity in our significance as works of art—for only as an ?sthetic phenomenon is existence and the world eternally justified:—while of course our consciousness of this our specific significance hardly differs from the kind of consciousness which the soldiers painted on canvas have of the battle represented thereon. Hence all our knowledge of art is at bottom quite illusory, because, as knowing persons we are not one and identical with the Being who, as the sole author and spectator of this comedy of art, prepares a perpetual entertainment for himself. Only in so far as the genius in the act of artistic production coalesces71 with this primordial artist of the world, does he get a glimpse of the eternal essence of art, for in this state he is, in a marvellous manner, like the weird72 picture of the fairy-tale which can at will turn its eyes and behold10 itself; he is now at once subject and object, at once poet, actor, and spectator.
[4] World as Will and Idea, I. 323, 4th ed. of Haldane and Kemp's translation. Quoted with a few changes.
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1 investigation | |
n.调查,调查研究 | |
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2 anticipatory | |
adj.预想的,预期的 | |
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3 aged | |
adj.年老的,陈年的 | |
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4 symbolic | |
adj.象征性的,符号的,象征主义的 | |
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5 forefathers | |
n.祖先,先人;祖先,祖宗( forefather的名词复数 );列祖列宗;前人 | |
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6 gems | |
growth; economy; management; and customer satisfaction 增长 | |
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7 thoroughly | |
adv.完全地,彻底地,十足地 | |
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8 posterity | |
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9 beholds | |
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10 behold | |
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11 astonishment | |
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12 votary | |
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13 muses | |
v.沉思,冥想( muse的第三人称单数 );沉思自语说(某事) | |
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14 interpretation | |
n.解释,说明,描述;艺术处理 | |
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15 subjective | |
a.主观(上)的,个人的 | |
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16 elevation | |
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17 specially | |
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18 ego | |
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19 artistic | |
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20 insignificant | |
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21 chromatic | |
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22 appals | |
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23 hatred | |
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24 reverence | |
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25 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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26 utterances | |
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27 oracle | |
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28 poetic | |
adj.富有诗意的,有诗人气质的,善于抒情的 | |
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29 inexplicable | |
adj.无法解释的,难理解的 | |
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30 apparently | |
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31 poetical | |
adj.似诗人的;诗一般的;韵文的;富有诗意的 | |
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32 lyric | |
n.抒情诗,歌词;adj.抒情的 | |
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33 forth | |
adv.向前;向外,往外 | |
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34 primordial | |
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35 unity | |
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36 subjectivity | |
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37 embodies | |
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38 frenzy | |
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39 reveller | |
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40 depicts | |
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41 epic | |
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42 alpine | |
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43 enchantment | |
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44 sleeper | |
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45 velocity | |
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46 joyful | |
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47 contemplating | |
深思,细想,仔细考虑( contemplate的现在分词 ); 注视,凝视; 考虑接受(发生某事的可能性); 深思熟虑,沉思,苦思冥想 | |
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48 unified | |
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49 projections | |
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50 throng | |
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51 allied | |
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52 spoke | |
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53 passionately | |
ad.热烈地,激烈地 | |
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54 inflamed | |
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55 symbolically | |
ad.象征地,象征性地 | |
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56 subjectively | |
主观地; 臆 | |
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57 philosophical | |
adj.哲学家的,哲学上的,达观的 | |
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58 peculiar | |
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59 volition | |
n.意志;决意 | |
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60 agitated | |
adj.被鼓动的,不安的 | |
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61 needy | |
adj.贫穷的,贫困的,生活艰苦的 | |
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62 allures | |
诱引,吸引( allure的第三人称单数 ) | |
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63 mingled | |
混合,混入( mingle的过去式和过去分词 ); 混进,与…交往[联系] | |
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64 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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65 hue | |
n.色度;色调;样子 | |
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66 contemplated | |
adj. 预期的 动词contemplate的过去分词形式 | |
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67 attained | |
(通常经过努力)实现( attain的过去式和过去分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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68 antithesis | |
n.对立;相对 | |
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69 adversary | |
adj.敌手,对手 | |
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70 humiliation | |
n.羞辱 | |
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71 coalesces | |
v.联合,合并( coalesce的第三人称单数 ) | |
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72 weird | |
adj.古怪的,离奇的;怪诞的,神秘而可怕的 | |
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