تحلیل نسبت بیلدونگ با امر مطلق و هنر در فلسفه شلگل

Introduction:

“Schlegel’s philosophical project, his interest in mythology is part of his concern with Bildung, in particular with his goal of finding some sort of new center or unifying tradition for a society torn asunder by a variety of disruptive factors”. (Millan, 2007:162) Schlegel, in contrast to other philosophers who seek a philosophical principle in absolute cognition, speaks of Bildong as a harmonizer of the universe, that man should be a part of this principle which springs from the heart of nature. Follow nature to reach the absolute. The Bildung that Schlegel seeks to create harmony with man is an artistic Bildung on love that is associated with mysticism and morality in different periods of his thought.

Research method:

 The method of this research is qualitative and with the documentary-analytical method, the relationship between Bildung and the absolute and art in Schlegel's philosophy has been described and analyzed, and the research data have been collected in a documentary manner.

Bildung and Art:

 In Schlegel's thought, the work of art is placed between nature and the idea that comes from consciousness, and in a way reveals human consciousness in the heart of nature, which separates the final product from the totality in nature.  With artwork, one can go from nature to the truth in the heart of nature.  This is why Schlegel emphasizes art Bildung, because both Bildung and art pursue a goal that is absolute. But ‘The prerogative of nature is abundance and life; the prerogative of art is unity. (Hampton, 2019:137) The work of art in the union it creates between the human field and nature, resorts to producing a work that itself goes beyond the actual inhabitants of nature, although in terms of consciousness are related to the pervasive consciousness in the heart of nature. Every work of art in its very unity and closure initiates a movement of opening the finite to the infinite. (Huhn, 2013:  101) The work of art related to man is a cultural and symbolic idea and this is one of the most important places where Bildung manifests itself in its human application. In discussing the link between Bildung and morality, Schlegel equates morality with moral education because morality can only be achieved through moral education. (Forster, 2015) Harmony, which is the essence of existence, must be central to social Bildung.  Schlegel speaks of a social Bildung block that creates harmony in society, and harmony is the goal of a society that is achieved through moral education.  Moral education is possible through art because At times we really do perceive a connection between the separate and often contradictory parts of our education. So it seems that the better people in our moralistic plays are graduates of the most up-to-date pedagogy. (Schlegel, 1971:179)

In the relationship between mysticism and Bildung, Schlegel supports mysticism that seeks to understand existence in the general sense. Mysticism is one of the most serious attempts to answer these questions because its essence and its beginning consists in the free positing of the absolute. (Beiser, 2002:453) A mystical Bildung recognizes all the multiplicities of temporal truths at a glance and understands the flow of history as a whole.

Finally, in Bildung's discussion and definition of the Absolute, Schlegel speaks of love as the shaping factor of existence and unity in it. Love is an element that exists in every component while at the same time forming a complete whole. This statement clearly shows that love is a harmonious part of the universe that is even higher than art, because love itself is the creator of art and metaphysically the artistic object participates in infinite unity through the metaphysical principle of love. (Hampton, 2019:139) In fact, love is in the position of the creator of art and in the position of pure beauty, from which every harmony in the universe originates.

 Conclusion:

 If man, as a conscious being in existence, wants his consciousness to become actual and, like nature, to be in harmony and flourishing, as a part of existence, he must benefit from Bildung in order to reach a harmony.  Mystical and moral Bildungs in their expression are dependent on art, and this shows that educating man to achieve moral perfection and mystical understanding in achieving the totality of existence depends on art, but Schlegel himself defines the truth of art in relation to love, which should  He considered it the creator of a work of art.

Reference:

   Beiser, Frederick (2002). German Idealism, the Struggle against Subjectivism, 1781–1801, Massachusetts: Harvard University Press

  Forster, Michael (2015). Oxford Handbook of German Philosophy in the Nineteenth Century, Oxford: Oxford University Press

  Hampton, Alexander (2019). Romanticism and the Re-Invention of Modern Religion, Cambridge: Cambridge University Press

 Huhn, Helmu (2013). Symbol and Intuition Comparative Studies in Kantian and Romantic-Period Aesthetics, New York: Routledge      

  Millan, Elizabeth) 2007 .Friedrich Schlegel and the Emergence of Romantic Philosophy, New York:  State University of New York Press     

  Schlegel, Firedrich (1971). Lucinde and the Fragments, Translated By Peter Firchow, Minneapolis: University of Minnesot Press