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perience sensitive and intellect, and lighten the debate about the pursuit of physical beauty as incisive and social and political aspects that can raise aesthetic discussion. In his On the Aesthetic Education of Man in a sequence of letters, the philosopher seeks to show how the value of reason could not make man in his wholeness and dignity. This overvaluation of rational thought by privileging only the intellectual aspect of man eventually suppress the cognitive function of sensations. Know only by reason, with the intellective faculties, or the body as a whole also participates in the process of knowledge? The human being, according to Schiller, has two dimensions that keep a certain distance from each other, but they are part of your own creation: the "... passive state of feeling ..." and "... active state of mind ..." The first dimension refers to the man physically and biologically determined, following the laws of nature, such as your instincts. But the human being is not limited to this natural determination he has another face, in which his spirit, his mind, acts and may exercise freedom. Is your second dimension. Between the two, there is an intermediate state: the aesthetic state and its function is to make the transition complete determination of nature to freedom of thought. This passage, however, is never complete, that is, the man does not let his natural limitations aside completely, nor the reason being is the great driving force of our actions. Remain with certain physical limitations and sensitive, but we can think and decide about life, about our actions, that is, we can choose. So we can know and moral freedom, or have access to the truth. The Passage You can better understand this medium of both human dimensions with two examples: a mathematical equation is not true only be logically correct but also be beautiful. Its real power is not only stuck to its logical rigor. The truth must also be beautiful and enjoyable. We do not seek knowledge, the knowledge, the truth of something just because our reason we ask this, but because this object attracts us, causes us some pleasure, and that pleasure is aesthetic. In another case one can think of moral action: it is not considered good and praiseworthy only because it follows the law and order tradition. It is commendable because it is also beautiful. And it will be even more beautiful is the more out of obligation, without external coercion. It will be nice if pure and willingly without expecting anything in return, ie, a free action. This means that our state change purely material to the spiritual - not just here in the religious sense, but in the sense of thought, abstraction - that thinks and sees the coi-
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perience osjetljiva i intelekt, i olakšaj raspravu o potrazi za fizičku ljepotu kao sječe i socijalnih i političkih aspekata koji se mogu podići estetski raspravu. U svoje o estetskog odgoja čovjeka u nizu pisama, filozof nastoji pokazati kako je vrijednost razloga nije mogao učiniti čovjeka u njegovoj cjelovitosti i dostojanstva. Ovo precijenjenost racionalno razmišljanje od strane privilegiranje samo intelektualni aspekt čovjeka s vremenom potisnuti kognitivne funkcije osjeta. Znati samo razumom, s intellective fakultetima, ili kao cjelina također sudjeluje u procesu znanja? Ljudskog bića, prema Schiller, ima dvije dimenzije koje drže određene udaljenosti jedni od drugih, ali oni su dio vlastitog stvaranja: "... pasivno stanje osjećaja ..." (Schiller, 1997, str 127.) I "... aktivno stanje uma ..." Prva dimenzija se odnosi na čovjeka fizički i biološki određena, po zakonima prirode, kao što su vaše instinkte. Ali čovjek nije ograničen samo na ovaj prirodni odlučnosti da ima drugo lice, u kojem njegov duh, njegov um, djeluje i može biti slobodan. Je li vaša druga dimenzija. Između njih, tu je srednje stanje: estetska država i njegova funkcija je da bi prijelaz potpunu odlučnost prirode na slobodu misli. Ovaj odlomak, međutim, nikada nije potpun, da je, čovjek ne neka svoja prirodna ograničenja na stranu potpunosti, niti Razlog tome je velika pokretačka snaga našeg djelovanja. Ostanite s određenim tjelesnim ograničenjima i osjetljiva, ali možemo misliti i odlučivati o životu, o našim akcijama, koja je, možemo odabrati. Tako možemo znati i moralna sloboda, ili imaju pristup istini. Passage Bolje ćete razumjeti ovaj medij obje ljudskih dimenzija s dva primjera: matematička jednadžba nije istina samo da se logično točna, ali također može biti lijepa. Njegova stvarna vlast je ne samo zaglavi u logični strogosti. Istina mora biti lijepa i ugodna. Mi ne traže znanje, znanje, istina nešto samo zato naš razum smo pitati, ali zato je ovaj objekt privlači nas, izaziva nas neki užitak, a to je zadovoljstvo estetska. U drugom slučaju, čovjek može misliti moralnog djelovanja: to se ne smatra dobro i hvale samo zato što slijedi zakon i nalaže tradicija. To je pohvalno jer je lijepa. I to će biti još ljepše je više iz obveze, bez vanjske prisile. To će biti lijepo ako je čisto i voljno ne očekujući ništa za uzvrat, odnosno, bez akcije. To znači da je naša država promjena na čisto materijalne duhovni - ne samo ovdje u religijskom smislu, nego u smislu misli, apstrakcije - to misli i vidi COI-