In order to decide whether anything is beautiful or not, we refer the representation, not by the Understanding to the Object for cognition but, by the Imagination (perhaps in conjunction with the Understanding) to the subject, and its feeling of pleasure or pain. The judgement of taste is therefore not a judgement of cognition, and is consequently not logical but aesthetical, by which we understand that whose determining ground can be no other than subjective. Every reference of representations, even that of sensations, may be objective (and then it signifies the real in an empirical representation); save only the reference to the feeling of pleasure and pain, by which nothing in the Object is signified, but through which there is a feeling in the subject, as it is affected by the representation.
To apprehend a regular, purposive building by means of one’s cognitive faculty (whether in a clear or a confused way of representation) is something quite different from being conscious of this representation as connected with the sensation of satisfaction. Here the representation is altogether referred to the subject and to its feeling of life, under the name of the feeling of pleasure or pain. This establishes a quite separate faculty of distinction and of judgement, adding nothing to cognition, but only comparing the given representation in the subject with the whole faculty of representations, of which the mind is conscious in the feeling of its state. Given representations in a judgement can be empirical (consequently, aesthetical); but the judgement which is formed by means of them is logical, provided they are referred in the judgement to the Object. Conversely, if the given representations are rational, but are referred in a judgement simply to the subject (to its feeling), the judgement is so far always aesthetical.
1 The definition of taste which is laid down here is that it is the faculty of judging of the beautiful. But the analysis of judgements of taste must show what is required in order to call an object beautiful. The moments, to which this Judgement has regard in its reflection, I have sought in accordance with the guidance of the logical functions of judgement (for in a judgement of taste a reference to the Understanding is always involved). I have considered the moment of quality first, because the aesthetical judgement upon the beautiful first pays attention to it.
The satisfaction which we combine with the representation of the existence of an object is called interest. Such satisfaction always has reference to the faculty of desire, either as its determining ground or as necessarily connected with its determining ground. Now when the question is if a thing is beautiful, we do not want to know whether anything depends or can depend on the existence of the thing either for myself or for any one else, but how we judge it by mere observation (intuition or reflection). If any one asks me if I find that palace beautiful which I see before me, I may answer: I do not like things of that kind which are made merely to be stared at. Or I can answer like that Iroquois sachem who was pleased in Paris by nothing more than by the cook-shops. Or again after the manner of Rousseau I may rebuke the vanity of the great who waste the sweat of the people on such superfluous things. In fine I could easily convince myself that if I found myself on an uninhabited island without the hope of ever again coming among men, and could conjure up just such a splendid building by my mere wish, I should not even give myself the trouble if I had a sufficiently comfortable hut. This may all be admitted and approved; but we are not now talking of this. We wish only to know if this mere representation of the object is accompanied in me with satisfaction, however indifferent I may be as regards the existence of the object of this representation. We easily see that in saying it is beautiful and in showing that I have taste, I am concerned, not with that in which I depend on the existence of the object, but with that which I make out of this representation in myself. Every one must admit that a judgement about beauty, in which the least interest mingles, is very partial and is not a pure judgement of taste. We must not be in the least prejudiced in favour of the existence of the things, but be quite indifferent in this respect, in order to play the judge in things of taste.
We cannot, however, better elucidate this proposition, which is of capital importance, than by contrasting the pure disinterested1 satisfaction in judgements of taste, with that which is bound up with an interest, especially if we can at the same time be certain that there are no other kinds of interest than those which are now to be specified.
1 A judgement upon an object of satisfaction may be quite disinterested, but yet very interesting, i.e. not based upon an interest, but bringing an interest with it; of this kind are all pure moral judgements. Judgements of taste, however, do not in themselves establish any interest. Only in society is it interesting to have taste: the reason of this will be shown in the sequel.
That which pleases the senses in sensation ispleasant. Here the opportunity presents itself of censuring a very common confusion of the double sense which the word sensation can have, and of calling attention to it. All satisfaction (it is said or thought) is itself sensation (of a pleasure). Consequently everything that pleases is pleasant because it pleases (and according to its different degrees or its relations to other pleasant sensations it is agreeable, lovely, delightful, enjoyable, etc.). But if this be admitted, then impressions of Sense which determine the inclination, fundamental propositions of Reason which determine the Will, mere reflective forms of intuition which determine the Judgement, are quite the same, as regards the effect upon the feeling of pleasure. For this would be pleasantness in the sensation of one’s state, and since in the end all the operations of our faculties must issue in the practical and unite in it as their goal, we could suppose no other way of estimating things and their worth than that which consists in the gratification that they promise. It is of no consequence at all how this is attained, and since then the choice of means alone could make a difference, men could indeed blame one another for stupidity and indiscretion, but never for baseness and wickedness. For all, each according to his own way of seeing things, seek one goal, that is, gratification.
If a determination of the feeling of pleasure or pain is called sensation, this expression signifies something quite different from what I mean when I call the representation of a thing (by sense, as a receptivity belonging to the cognitive faculty) sensation. For in the latter case the representation is referred to the Object, in the former simply to the subject, and is available for no cognition whatever, not even for that by which the subject cognises itself.
In the above elucidation we understand by the word sensation, an objective representation of sense; and in order to avoid misinterpretation, we shall call that, which must always remain merely subjective and can constitute absolutely no representation of an object, by the ordinary term “feeling.” The green colour of the meadows belongs to objective sensation, as a perception of an object of sense; the pleasantness of this belongs to subjective sensation by which no object is represented, i.e. to feeling, by which the object is considered as an Object of satisfaction (which does not furnish a cognition of it).
Now that a judgement about an object, by which I describe it as pleasant, expresses an interest in it, is plain from the fact that by sensation it excites a desire for objects of that kind; consequently the satisfaction presupposes not the mere judgement about it, but the relation of its existence to my state, so far as this is affected by such an Object. Hence we do not merely say of the pleasant, it pleases; but, it gratifies. I give to it no mere approval, but inclination is aroused by it; and in the case of what is pleasant in the most lively fashion, there is no judgement at all upon the character of the Object, for those who always lay themselves out only for enjoyment (for that is the word describing intense gratification) would fain dispense with all judgement.
Whatever by means of Reason pleases through the mere concept is good. That which pleases only as a means we call good for something (the useful); but that which pleases for itself is good in itself. In both there is always involved the concept of a purpose, and consequently the relation of Reason to the (at least possible) volition, and thus a satisfaction in the presence of an Object or an action, i.e. some kind of interest.
In order to find anything good, I must always know what sort of a thing the object ought to be, i.e. I must have a concept of it. But there is no need of this, to find a thing beautiful. Flowers, free delineations, outlines intertwined with one another without design and called foliage, have no meaning, depend on no definite concept, and yet they please. The satisfaction in the beautiful must depend on the reflection upon an object, leading to any concept (however indefinite); and it is thus distinguished from the pleasant which rests entirely upon sensation.
It is true, the Pleasant seems in many cases to be the same as the Good. Thus people are accustomed to say that all gratification (especially if it lasts) is good in itself; which is very much the same as to say that lasting pleasure and the good are the same. But we can soon see that this is merely a confusion of words; for the concepts which properly belong to these expressions can in no way be interchanged. The pleasant, which, as such, represents the object simply in relation to Sense, must first be brought by the concept of a purpose under principles of Reason, in order to call it good, as an object of the Will. But that there is [involved] a quite different relation to satisfaction in calling that which gratifies at the same time good, may be seen from the fact that in the case of the good the question always is, whether it is mediately or immediately good (useful or good in itself); but on the contrary in the case of the pleasant there can be no question about this at all, for the word always signifies something which pleases immediately. (The same is applicable to what I call beautiful).
Even in common speech men distinguish the Pleasant from the Good. Of a dish which stimulates the taste by spices and other condiments we say unhesitatingly that it is pleasant, though it is at the same time admitted not to be good; for though it immediately delights the senses, yet mediately, i.e. considered by Reason which looks to the after results, it displeases. Even in the judging of health we may notice this distinction. It is immediately pleasant to every one possessing it (at least negatively, i.e. as the absence of all bodily pains). But in order to say that it is good, it must be considered by Reason with reference to purposes; viz. that it is a state which makes us fit for all our business. Finally in respect of happiness every one believes himself entitled to describe the greatest sum of the pleasantnesses of life (as regards both their number and their duration) as a true, even as the highest, good. However Reason is opposed to this. Pleasantness is enjoyment. And if we were concerned with this alone, it would be foolish to be scrupulous as regards the means which procure it for us, or [to care] whether it is obtained passively by the bounty of nature or by our own activity and work. But Reason can never be persuaded that the existence of a man who merely lives for enjoyment (however busy he may be in this point of view), has a worth in itself; even if he at the same time is conducive as a means to the best enjoyment of others, and shares in all their gratifications by sympathy. Only what he does, without reference to enjoyment, in full freedom and independently of what nature can procure for him passively, gives an [absolute1 ] worth to his being, as the existence of a person; and happiness, with the whole abundance of its pleasures, is far from being an unconditioned good.2
However, notwithstanding all this difference between the pleasant and the good, they both agree in this that they are always bound up with an interest in their object. [This is true] not only of the pleasant (§ 3), and the mediate good (the useful) which is pleasing as a means towards pleasantness somewhere, but also of that which is good absolutely and in every aspect, viz. moral good, which brings with it the highest interest. For the good is the Object of will (i.e. of a faculty of desire determined by Reason). But to will something, and to have a satisfaction in its existence, i.e. to take an interest in it, are identical.
The pleasant and the good have both a reference to the faculty of desire; and they bring with them — the former a satisfaction pathologically conditioned (by impulses, stimuli)— the latter a pure practical satisfaction, which is determined not merely by the representation of the object, but also by the represented connexion of the subject with the existence of the object. [It is not merely the object that pleases, but also its existence.1 ] On the other hand, the judgement of taste is merely contemplative; i.e. it is a judgement which, indifferent as regards the being of an object, compares its character with the feeling of pleasure and pain. But this contemplation itself is not directed to concepts; for the judgement of taste is not a cognitive judgement (either theoretical or practical), and thus is not based on concepts, nor has it concepts as its purpose.
The Pleasant, the Beautiful, and the Good, designate then, three different relations of representations to the feeling of pleasure and pain, in reference to which we distinguish from each other objects or methods of representing them. And the expressions corresponding to each, by which we mark our complacency in them, are not the same. That which gratifies a man is called pleasant; that which merely pleases him is beautiful; that which is esteemed [or approved1 ] by him, i.e. that to which he accords an objective worth, is good. Pleasantness concerns irrational animals also; but Beauty only concerns men, i.e. animal, but still rational, beings — not merely quâ rational (e.g. spirits), but quâ animal also; and the Good concerns every rational being in general. This is a proposition which can only be completely established and explained in the sequel. We may say that of all these three kinds of satisfaction, that of taste in the Beautiful is alone a disinterested and free satisfaction; for no interest, either of Sense or of Reason, here forces our assent. Hence we may say of satisfaction that it is related in the three aforesaid cases to inclination, to favour, or to respect. Now favour is the only free satisfaction. An object of inclination, and one that is proposed to our desire by a law of Reason, leave us no freedom in forming for ourselves anywhere an object of pleasure. All interest presupposes or generates a want; and, as the determining ground of assent, it leaves the judgement about the object no longer free.
As regards the interest of inclination in the case of the Pleasant, every one says that hunger is the best sauce, and everything that is eatable is relished by people with a healthy appetite; and thus a satisfaction of this sort does not indicate choice directed by taste. It is only when the want is appeased that we can distinguish which of many men has or has not taste. In the same way there may be manners (conduct) without virtue, politeness without good-will, decorum without modesty, etc. For where the moral law speaks there is no longer, objectively, a free choice as regards what is to be done; and to display taste in its fulfilment (or in judging of another’s fulfilment of it) is something quite different from manifesting the moral attitude of thought. For this involves a command and generates a want, whilst moral taste only plays with the objects of satisfaction, without attaching itself to one of them.
Taste is the faculty of judging of an object or a method of representing it by an entirely disinterested satisfaction or dissatisfaction. The object of such satisfaction is called beautiful.1
1 [Ueberweg points out (Hist. of Phil., ii. 528, Eng. Trans.) that Mendelssohn had already called attention to the disinterestedness of our satisfaction in the Beautiful. “It appears,” says Mendelssohn, “to be a particular mark of the beautiful, that it is contemplated with quiet satisfaction, that it pleases, even though it be not in our possession, and even though we be never so far removed from the desire to put it to our use.” But, of course, as Ueberweg remarks, Kant’s conception of disinterestedness extends far beyond the absence of a desire to possess the object.]
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