Aesops Fables | Page 4

I was led into a much larger room. The walls were lined all round with bookcases, barred and numbered, filled with volumes forming part of the philosopher's great library. I had not long to wait. A door opened behind me on my left, and a rather short, thick-set man advanced to greet me, and pronouncing my name at the same time with a slight foreign accent, asked me to be seated beside him. After the interchange of a few brief formulae of politeness in French, our conversation was carried on in Italian, and I had a better opportunity of studying my host's air and manner. His hands he held clasped before him, but frequently released them, to make those vivid gestures with which Neapolitans frequently clinch their phrase. His most remarkable feature was his eyes, of a greenish grey: extraordinary eyes, not for beauty, but for their fathomless depth, and for the sympathy which one felt welling up in them from the soul beneath. This was especially noticeable as our conversation fell upon the question of Art and upon the many problems bound up with it. I do not know how long that first interview lasted, but it seemed a few minutes only, during which was displayed before me a vast panorama of unknown height and headland, of league upon league of forest, with its bright-winged birds of thought flying from tree to tree down the long avenues into the dim blue vistas of the unknown.
I returned with my brain awhirl, as though I had been in fairyland, and when I looked at the second edition of the Estetica, with his inscription, I was sure of it.
These lines will suffice to show how the translation of the Estetica originated from the acquaintance thus formed, which has developed into friendship. I will now make brief mention of Benedetto Croce's other work, especially in so far as it throws light upon the Aesthetic. For this purpose, besides articles in Italian and German reviews, I have made use of the excellent monograph on the philosopher, by G. Prezzolini.[1]
First, then, it will be well to point out that the Aesthetic forms part of a complete philosophical system, to which the author gives the general title of "Philosophy of the Spirit." The Aesthetic is the first of the three volumes. The second is the Logic, the third the Philosophy of the Practical.
In the Logic, as elsewhere in the system, Croce combats that false conception, by which natural science, in the shape of psychology, makes claim to philosophy, and formal logic to absolute value. The thesis of the pure concept cannot be discussed here. It is connected with the logic of evolution as discovered by Hegel, and is the only logic which contains in itself the interpretation and the continuity of reality. Bergson in his L'Evolution Créatrice deals with logic in a somewhat similar manner. I recently heard him lecture on the distinction between spirit and matter at the Collège de France, and those who read French and Italian will find that both Croce's Logic and the book above mentioned by the French philosopher will amply repay their labour. The conception of nature as something lying outside the spirit which informs it, as the non-being which aspires to being, underlies all Croce's thought, and we find constant reference to it throughout his philosophical system.
With regard to the third volume, the Philosophy of the Practical, it is impossible here to give more than a hint of its treasures. I merely refer in passing to the treatment of the will, which is posited as a unity inseparable from the volitional act. For Croce there is no difference between action and intention, means and end: they are one thing, inseparable as the intuition-expression of Aesthetic. The Philosophy of the Practical is a logic and science of the will, not a normative science. Just as in Aesthetic the individuality of expression made models and rules impossible, so in practical life the individuality of action removes the possibility of catalogues of virtues, of the exact application of laws, of the existence of practical judgments and judgments of value previous to action.
The reader will probably ask here: But what, then, becomes of morality? The question will be found answered in the Theory of Aesthetic, and I will merely say here that Croce's thesis of the double degree of the practical activity, economic and moral, is one of the greatest contributions to modern thought. Just as it is proved in the Theory of Aesthetic that the concept depends upon the intuition, which is the first degree, the primary and indispensable thing, so it is proved in the Philosophy of the Practical that Morality or Ethic depends upon Economic, which is the first degree of the practical activity. The volitional act is always economic,