design aesthetic (1st assignment)

Schiller’s importance in the intellectual history of Germany is by no means confined to his poetry and dramas. He did notable work in history and philosophy and in the department of esthetics especially, he made significant contributions, modifying and developing in important respects the doctrines of Kant.

He keenly sensible of the importance of the charm and dignity of this undertaking. He was imputed to a service when people generously impose to himself as a duty. Why did he scarcely incur the risk of sinning against good taste by any undue used of them? He rather drawn from within than from reading or intimated experience with the world and he prefer to succumb by their innate feebleness than sustain themselves by borrowed authority and foreign support. He states that our liberty of mind shall be sacred and the facts upon which he builds will be furnished by our own sentiments. Why do the philosophers disagree regard to the ideas which predominate in the practical part of Kant’s system? In her wisdom has given to man in order to serve as guide and teacher until his enlightened gives him maturity. In chemist, the philosopher find synthesis by analysis or only through the torture of art in order to detain the fleeting apparition, he must enchain it in the fetters of rule, dissect its fair proportions into abstract notions.

In his second letter, it is unseasonable to go in search of a code for the aesthetic world when the spirit of philosophical inquiry is so stringently challenged by the circumstances of our times to occupy itself with the most perfect of all works of art. Schiller state that a man conceived to be unseemly and unlawful to segregate himself from the custom manners of the circle which he lives it would be inconsistent not to see that it is equally his duty to grant a proper share of influence to the voice of his own epoch, to its taste and its requirements, in the operations in which he engages. Why the eyes of the philosopher as well as of the man of the world are anxiously turned to the theatre of political events? It is presumed the great destiny of man is to be played out. For this great commerce in social and moral principles is a matter to every human being, it must accordingly be of deepest moment to every man to think for himself. Why a question formerly was only settled by the law while every man who is capable of placing himself in a central position? He resisting his step to the attractive purpose and preferring beauty to freedom. He shall succeed in convincing us that this matter of art is less foreign to the needs than to the tastes of our age.

The first passage in letter three telling us that man has an important role to the nature of life. Man does not remains stationary where nature has placed him and that he can convert the work of necessity into one of free solution. In many cases man shakes off his blind law of necessity in his ennobling by beauty and suppressing by moral influence the powerful impulse implanted in him by nature in passion of love. How he recovers his childhood by an artificial process? He founds a state of nature in his ideas, not given him by any experience and he attributes to this ideal condition an object which he was not cognisant in the actual reality of nature.
How the term of natural condition can be applied to every political body which owes its establishment originally to forces and not to laws? Why such a state contradict the moral nature of man? It is because lawfulness can alone have authority over this. What are the great point to reconcile the two considerations is to prevent physical society from ceasing for a moment in time and to prevent its existence from being place in jeopardy for the sake of the moral dignity of man. Accordingly props must be sought for to support society and keep it going while it is made independent of the natural condition from which it is sought to emancipate it. But this prop believed that it is not found in the natural character of man, who, being selfish and violent.
A third character previously suggested, has preponderance that a revolution in a state according to moral principles can be free from injurious consequences nor can secure its endurance. In forth paragraph, The condition of the human will always remains contigent and that only being physical coexist with moral necessity. The moral conduct of man as on natural results must become nature and must be led by natural impulse.Two ways present themselves to the thought, in which the man of time can agree with the man of idea, and there are also two ways in which the state can maintain itself in individuals.The pure ideal man subdues the empirical man, and the state suppresses the individual. Why education will always appear deficient when the moral feeling can only be maintained with the sacrifice of what is natural? For the nature on which he works does not deserve any respect in itself, and he does not value the whole for its parts, but the parts on account of the whole.The internal man is one with himself able to rescue his peculiarity, even in the greatest generalisation of his conduct.The cultivated man makes of nature his friend, and honours its friendship, while only bridling its caprice. Nature strives to maintain her manifold character in the moral structure of society, this must not create any breach in moral unity.

In paragraph five, he state that the consideration of opinion is fallen and caprice in unnerved is true. Although still armed with power, receives no longer any respect. The edifice of the natural state is tottering and to honour man at length as end and to make true freedom the basic of political union. Objective humanity may have had cause to complain of the state, yet subjective man must honour its institutions. The child of nature, when he breaks loose, becomes a madman, but the art scholar when he breaks loose, becomes a debased character. The man of the world has his heart contracted by a proud self-complacency, while that of the man of nature often beats in sympathy. Culture, far from giving us freedom, only develops, as it advances, new necessity and the maxims of passive obedience are held to be the highest wisdom of life.

In this letter form the first until to fifth letter, i can conclude that Schiller's tell us that man must put a big effort to build this world so that it can be properly arranged in a good ways. we must always keep the beauty of the nature and also the beauty of our own life so that the people around us would keep their good mind towards us.