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A classic of 18th-century thought, Schiller's treatise defines the relationship between beauty and art. His proposal of art as fundamental to the development of society and the individual remains an influential concept.
Art is the right hand of Nature. The latter has only given us being, the former has made us men.-Friedrich Schiller Only through Beauty's morning-gate, dost thou penetrate the land of knowledge. - Friedrich Schiller Friedrich Schiller Grace is the beauty of form under the influence of freedom. Friedrich Schiller - - Friedrich Schiller
'The artist is certainly the child of his age, but all the worse for him if he is at the same time its pupil, even worse its minion.' On the Aesthetic Education of Man is one of the most profound works of German philosophy, in which Friedrich Schiller analyses politics, revolution and the history of ideas to define the relationship between beauty and art. Resulting from Schiller's deep disillusionment with the course of the French Revolution and expressed as a series of letters to a patron, On the Aesthetic Education of Man is an impassioned attempt to drag mankind upwards from failure to greatness through placing ideas of aesthetic education at the heart of the human experience: 'Our era has actually taken both wrong turnings, and has fallen prey to coarseness on the one path, lethargy and perversity on the other. Having strayed along both paths, it is beauty that can lead [us] back.' Schiller's arguments are as arresting, challenging and inspiring today as when they were first written - it is above all one of the great political statements from a time of revolutionary change.
Fred Beiser, renowned as one of the world's leading historians of German philosophy, presents a brilliant new study of Friedrich von Schiller (1759-1805), rehabilitating him as a philosopher worthy of serious attention. Beiser shows, in particular, that Schiller's engagement with Kant is far more subtle and rewarding than is often portrayed. Promising to be a landmark in the study of German thought, Schiller as Philosopher will be compulsory reading for any philosopher, historian, or literary scholar engaged with the key developments of this fertile period.
Shows the relevance of Schillers thought for contemporary philosophy, particularly aesthetics, ethics, and politics. This book seeks to draw attention to Friedrich Schiller (17591805) as a philosophical thinker in his own right. For too long, his philosophical contribution has been neglected in favor of his much-deserved reputation as a political playwright. The essays in this collection make two arguments. First, Schiller presents a robust philosophical program that can be favorably compared to those of his age, including Rousseau, Kant, Schelling, and Hegel, and he proves to be their equal in his thinking on morality, aesthetics, and politics. Second, Schiller can also guide us in our more contemporary philosophical concerns and approaches, such as phenomenology, hermeneutics, aesthetics, and politics. Here, Schiller instructs us in our engagement with figures such as Walter Benjamin, Michel Foucault, Jacques Rancière, Roberto Esposito, and others.
During the past twenty years, the worldÕs most renowned critical theoristÑthe scholar who defined the field of postcolonial studiesÑhas experienced a radical reorientation in her thinking. Finding the neat polarities of tradition and modernity, colonial and postcolonial, no longer sufficient for interpreting the globalized present, she turns elsewhere to make her central argument: that aesthetic education is the last available instrument for implementing global justice and democracy. SpivakÕs unwillingness to sacrifice the ethical in the name of the aesthetic, or to sacrifice the aesthetic in grappling with the political, makes her task formidable. As she wrestles with these fraught relationships, she rewrites Friedrich SchillerÕs concept of play as double bind, reading Gregory Bateson with Gramsci as she negotiates Immanuel Kant, while in dialogue with her teacher Paul de Man. Among the concerns Spivak addresses is this: Are we ready to forfeit the wealth of the worldÕs languages in the name of global communication? ÒEven a good globalization (the failed dream of socialism) requires the uniformity which the diversity of mother-tongues must challenge,Ó Spivak writes. ÒThe tower of Babel is our refuge.Ó In essays on theory, translation, Marxism, gender, and world literature, and on writers such as Assia Djebar, J. M. Coetzee, and Rabindranath Tagore, Spivak argues for the social urgency of the humanities and renews the case for literary studies, imprisoned in the corporate university. ÒPerhaps,Ó she writes, Òthe literary can still do something.Ó
