The Psychology of Beauty

by Ethel Puffer Howes

What is the form of reflection for the Absolute, the Idea? It would appear to be a combination of Unity and Totality— self-completeness. An object, then, which should be self- complete from all possible points of view, to which could be applied the "form of reflection" for the Absolute, would, therefore, alone truly express it, and so alone fulfill the end of Beauty. The Idea would be there in its form; it would be shown to sense, and so first full expressed.

With this important modification of Hegel's definition of Beauty, which brings it into line with the point of view already won, I believe the way is at last opened from the traditional philosophy of aesthetics to a healthy and concrete psychological theory.

But must every self-complete object give rise to the aesthetic experience? An object is absolutely self-complete only for the perceiving subject; it is so, in other words, only when it produces a self-complete experience for that subject. If reconciliation of the warring elements of the universe is the end of Beauty it must take place not for, but in, the human personality; it must not be understood, but immediately, completely experienced; it should be realized in the subject of the aesthetic experience, the lover of beauty. The beautiful object would be not that which should show in outline form, or remind of, this Unity of the World, but which should create for the subject the moment of self- completeness; which should inform the aesthetic subject with that unity and self-completeness which are the "forms of reflection" of the Infinite. The subject should be not a mirror of perfection, but a state of perfection. Only in this sense does the concept of reconciliation come to its full meaning. Not because I see freedom, but because I am free; not because I think of God, or the Infinite, or the one, but because I am for the moment complete, at the highest point of energy and unity, does the aesthetic experience constitute such a reconciliation.

Not because I behold the Infinite, but because I have, myself, a moment of perfection. Herein it is that our theory constitutes a complete contradiction to all "expression" or "significant" theories of the Beautiful, and does away with the necessity those theories are under of reading sermons into stones. The yellow primrose needs not to remind us of the harmony of the universe, or to have ulterior significance whatever, if it gives by its own direct simple stimulation a moment of Unity and Self- completeness. That immediate experience indeed contains in itself the "form of reflection" of the Absolute, and it is through this that we so often pass, in the enjoyment of Beauty, to the thought of the divine. But that thought is a corollary, a secondary effect, not an essential part of the aesthetic moment. There is a wonderful bit of unconscious aesthetics in the following passage from Senancour, touching the "secret of relation" we have just analyzed.

"It was dark and rather cold. I was gloomy, and walked because I had nothing to do. I passed by some flowers placed breast- high upon a wall. A jonquil in bloom was there. It is the strongest expression of desire: it was the first perfume of the year. I felt all the happiness destined for man. This unutterable harmony of souls, the phantom of the ideal world, arose in me complete. I never felt anything so great or so instantaneous. I know not what shape, what analogy, what secret of relation it was that made me see in this flower a limitless beauty…. I shall never inclose in a conception this power, this immensity that nothing will express; this form that nothing will contain; this ideal of a better world which one feels, but which it would seem that nature has not made."<1>

<1> Translation by Carleton Noyes: The Enjoyment of Art, 1903, p. 65.

Our philosophical definition of Beauty has thus taken final shape. The beautiful object possesses those qualities which bring the personality into a state of unity and self-completeness. Lightly to case aside such a definition as abstract, vague, Empty, is no less short sighted than to treat the idea of the Absolute Will, of the Transcendental Reason, of the Eternal Love, as mere intellectual factors in the aesthetic experience. It should not be criticised as giving "no objective account of the nature and origin of Beauty." The nature of Beauty is indicated in the definition; the origin of Beauty may be studied in its historical development; its reason for being is simply the desire of the human heart for the perfect moment.

Beauty is to bring unity and self-completeness into the personality. By what means? What causes can bring about this effect? When we enter the realm of causes and effects, however, we have already left the ground of philosophy, and it is fitting that the concepts which we have to use should be adapted to the empirical point of view. The personality, as dealt with in psychology, is but the psychophysical organism; and we need to know only how to translate unity and self-completeness into psychological terms.

The psychological organism is in a state of unity either when it is in a state of virtual congealment or emptiness, as in a trance or ecstasy; or when it is in a state of repose, without tendency to change. Secondly, the organism is self-complete when it is at the highest possible point of tone, of functional efficiency, of enhanced life. Then a combination of favorable stimulation and repose would characterize the aesthetic feeling.

But it may be said that stimulation and repose are contradictory concepts, and we must indeed admit that the absolute repose of the hypnotic trance is not aesthetic, because empty of stimulus. The only aesthetic repose is that in which stimulation resulting in impulse to movement or action is checked or compensated for by its antagonistic impulse; inhibition of action, or action returning upon itself, combined with heightening of tone. But this is TENSION, EQUILIBRIUM, or BALANCE OF FORCES, which is thus seen to be A GENERAL CONDITION OF ALL AESTHETIC EXPERIENCE. The concept is familiar in pictorial composition and to some extent also in music and poetry, but here first appears as grounded in the very demand for the union of repose with activity.