Chapter III

The problem stands, then: how to provide for the presence of ideas in the work of art, and the definite emotions aroused by it, either by bringing them somehow into the definition of beauty in itself, or by showing how their presence is related to the full aesthetic experience. But, first of all, we have to ask how the aesthetic pleasure even in formal beauty is constituted, and to what extent expression belongs to the beauty of pure form. Form is impressive, or directly beautiful, through its harmony with the conditions offered by our senses, primarily of sight and hearing, and through the harmony of its combinations of suggestions and impulses with the entire organism. I enjoy a well-composed picture like Titian's "Sacred and Profane Love," because the good composition means such a balanced relation of impulses of attention, of incipient movements, as harmonizes with such an organism as mine, tending to move toward both sides, and yet unified and stable; and because the combination of colors is at once stimulating and soothing to my eyes. So much for IMPRESSION, beauty of the first term. But it is not only that harmonious state of my visual and motor functions that I get out of the form of a picture. No, I have, besides all this pleasure, a real exhilaration or emotion, a definite mood of repose or gayety or triumph, without any fringe of association, which yet certainly contributes to my feeling of the beauty of the experience, and so of the work of art. How did it come out of the form?

Well, this very harmonious excitation of the organism has brought with it just such an organic reverberation as, the current theory of emotion asserts, must be at the bottom of all our emotional states. A certain sequence of nervous shocks and of vasomotor changes, certain stimulations and relations and contractions of the internal organs have been set up as the "diffusive wave" from the sense-stimulations, and a particular emotional tinge is the result. That is a direct impression, but an expression too. Take the same case on a much lower level. A glass of wine makes me cheerful, not because it arouses cheerful ideas directly, but because the organic changes it sets up are such as belong to the MOTIVATED expression of joy, and have the same effect. A deep, slow movement played by an orchestra can affect me in two ways. It may be that I have usually connected that sort of music with religious experiences, and all the profound and inspiring feelings belonging thereto; and so I transfer those feelings to the music and give it those adjectives. Or the slowness of the rhythmic pulse that is set up in me, the largeness, the volume, the depth of sound, all bring about in me the kind of nervous state that belongs to a reposeful and yet deeply moved feeling. The second experience is expression through impression, through the inward changes that the form itself sets up. The first is expression through the medium of something external,--an idea which brings with it a feeling,--something that does not belong to the music itself, but to my own individual experiences.

This distinction between internal and external expressiveness is perfectly clear for music, and also for architecture. In painting, too, it can easily be traced. We know the effect that is produced by broken lines, by upward moving ones,--like the "always aspiring" of the Gothic cathedral. The low-lying, wide expanses of some of the old Dutch landscapists give us repose, not because they remind us of the peaceful happiness of the land, but because we cannot melt ourselves into all those horizontal lines without that restful feeling which accompanies such relaxation; and our emotion is read into the picture as AESTHETIC pleasure, because it came out of the abstract forms,--the PAINTING in the picture.

The beauty of form is thus seen to be inseparably allied with a certain degree of emotional expressiveness in a way that does not distract, like the association of ideas, from the pure aesthetic experience. This quality of expressiveness should not, however, become a part of the definition of beauty, so that it should be said that the greater the emotional expressiveness, the more beautiful the object. For if that were true, such music, for instance, as all acknowledge quite mediocre, would be felt as most beautiful by those who find in it a strong and definite emotion; and a Strauss waltz, which makes us more merry than one by Mendelssohn, should be in so far more beautiful. This, of course, we are not ready to concede; and it seems, therefore, most logical to regard the special emotional effects of formal beauty rather as a corollary to, than as a part of, the essential aesthetic mood. But if we give the name emotion to that perfectly vague but unmistakable excitement with which we respond to purely formal beauty,--that indescribable exaltation with which we listen to "absolute" music,--then we must say that that emotion is but another name for aesthetic pleasure. Objectively, we have formal beauty; subjectively, on the physiological side, a harmonious action of the organism, and on the mental side the undefined exaltation which is known as aesthetic pleasure.