10 5 Aesthetic ideal: essence, originality of forms of manifestation

Along with aesthetic sense and aesthetic taste, the aesthetic ideal belongs to the forms of aesthetic consciousness as a necessary component of spiritual experience, taking into account its orientation to the idea of ​​perfection.

The ideal (from the Latin idea) means: a first-image, a model of perfection. The aesthetic ideal is a type of aesthetic relationship, which is an image of proper and desired aesthetic value [16, p 97] The concept of \ "ideal \" comprehends all spheres of spiritual experience given the maximum possible his perfection - the ideas of perfection. This is the desired pattern, the goal of aspirations. Therefore, it is legitimate to talk about the ideal of moral, political, social, knowledge, etc. The content of the ideal as the goal and consequences of the practical formation, cognitive process, moral relations determines the focus on perfection, and the results show the ascent of new levels of spirituality. Therefore, the ideal serves as a criterion for evaluating phenomena for compliance with the image of perfection and thoroughness.

Note that \ "expedient \" may be immoral, anti-social activity: there may be a false notion about the essence of the ideal, makes its meaning beyond the humanity of the relationship and inspired meaningful art beauty However, the purpose and consequences of such \ "expediency \" open their effectiveness in destructive social processes and destructive manifestations of the personality, their place in the spiritual experience of people is determined by the fact that the frank deformity of consequences arises as part of the experience of leaving without braznogo, both negative factors, rejecting mankind far behind in the development of the spiritual improvement to the race, that is, sensually visible image of internally expedient vitality (realized beauty) is the only kind of expediency, organically combined with truth and good. In other words, in every sphere of the spiritual to the idol of mankind, the ideological concept of post-idede appears.

The concept of \ "ideal \" in the history of the formation of the spirit (the history of the spiritual culture of humanity) unfolded in its qualitative certainty through correlation with the concept \ "idea \" their dialectical connection is this: an idea is a form of comprehension in thought of objective reality in unity with the purpose and means formative attitude towards her; ideal is a real result of objectification of an idea in an image The history of the formation of an ideal theory in its relation to an idea shows that they were defined among themselves as a formative, generative model (idea) and the result is real perfection (ideal). At the same time, the idea contains potentiality (princes n) the creation of perfection as its goal, perfection (beauty) is the inner essence of the idea, its value basis, its core basis.

The foundations and sources of the mentioned connection in the history of the formation of the theory of the ideal were perceived differently. Ancient philosophy, in essence was a philosophical aesthetics, saw in each discovery of cosmic being физ physical and semantic principles, united on the basis of harmony. The meaning of the idea (idea) arises, according to Plato, forming by force, by the substance of a thing. Without an idea, matter would be only a shapeless mass. In each con, a specific, revealing revelation of being (ideal) is a moment of universal integral being - ideas. In other words, every thing is t in itself is a general, whole in a specific way - in the image [7, t 1, p 179]. In order to reveal the orderliness reigning in the cosmic whole, Plato sees the substantial beginning. It personifies itself in the sensual images of the world as beauty, which is realized through concepts of measure, prediction, symmetry, harmony However, a high personification of beauty gives rise to an idea. A person can form beautiful things only after the pattern of an idea Plato (\ "Feast \") speaks of \ "eternity \" a beautiful idea as opposed to the flowing beauty of objective forms. that its existence m obliged ideas [13, 168] It is important that, according to Plato, the inherent idea is, perfect beauty, but is unable to samoreprezen-tation, and in the activity op redmetnennatsії, and dіyalnostі opredmetnennya.

In the philosophy of late antiquity, the Middle Ages, in the aesthetic theory of classicism and romanticism, in German classical aesthetics, art was the real focus of the ideal’s life. It was primarily intended to create the ideal image of perfection. Philo of Alexandria considers the hidden “highest beauty” to be the main subject of artistic display. The philosopher pays great attention to the aesthetic perception of beauty and art, realizing it as \ "the work of the soul \". Since the knowledge of a transcendental deity is unattainable, it enjoys Understanding gives not a consequence, but the actual process of knowledge. His successor, Clement of Alexandria, sees in art the embodiment of "thought spread in the universe" (Divine Purpose). Beauty in its highest incarnation opens through images of art. The concept of eikop (image) arises in Clement's teaching. The image of the universe - \ "root causes \" - is a sample, the basis of the figurative hierarchy, \ "prototype \" for the following mappings. On this basis, the concepts of symbol, allegory are formed, become the leading aesthetics in the early Christianity of the NSC and create the basis for weave theory idealkіy estetitsі th stvoryuyut lie in wait for rozrobki teorії іdealu.

In the aesthetics of classicism based on the teachings of antiquity about art as an imitation of nature, the independent meaning of the concept of \ "ideal \" is added to it by the theory of loyalty to logical organized nature of classicism complements the idea of ​​its creative refinement with the mind. Classicism sees the purpose of art in "improving" ", \" perfection \ "nature" interconnected "nature.

Expanding the ideal theory contains aesthetics And analyzing the essence of the beautiful in connection with the theory of taste, the scientist reveals the dialectic of the idea and ideal. "The idea means a certain concept of reason, and the ideal is a phenomenon of a single essence adequate to some idea \" [9, p. 1082] The ideal of the beautiful can be represented in the image, and the resolution of the image is based on the idea. The philosopher considers the concept of the ideal in connection with the idea of ​​the beautiful in nature and art. He does not deny the expressiveness and inner vitality of natural forms to the subject of our feelings, but emphasizes that the perceived expediency of identifying its vitality cannot be the goal of nature. We perceive its discoveries as internally expedient and experience their expressiveness. Ideality of goals is available only in the formative ability of a person. Its highest embodiment is artistic. which is not some external goal a practical need, but spirituality (ideality) of goals: the free embodiment of an aesthetic idea in its organic form Particularly viable and Kant calls the process and consequences of this type of artistic formation \ "exquisite art \", the product of creativity of genius, as opposed to the formation, the purpose of which is \ "mechanical expediency \" Exquisite art gets its \ "rule \" through aesthetic ideas rather than \ "ideas of certain goals \". The internal expediency of art forms is the first and necessary condition for the artistry of art. Art of artistic forms - perch and the mind of the artist’s art.

The second prerequisite is the content of art, i.e. the depth of an idea fits into artistic images and unfolds in their ideal vitality concerns the idea of ​​the beautiful as the content of art, then Kant notes notes the connection between the beautiful and the morally good: \ "the beautiful is a symbol of morally good \" The philosopher explains that the ideal of beautiful flowers cannot be thought beautiful furnishings or beautiful scenery. It is also impossible to talk about beauty due to certain goals, when it is impossible to imagine its conformity to the ideal. It is noted that the concept of an ideal can only be given by people. Since it is defined through the mind, it has its own goals. "Only that which has a purpose for its existence in itself, namely, a person, by reason, can determine for himself his own goals for himself, an ideal of beauty, just as among all things in the world humanity in his person as a thinking being can be an ideal of perfection \ "[9, 1083] Aesthetics, in particular German classical, to a certain extent based on Kant’s ideas on the ideal of beauty, focuses on man as the main subject of art (Schillet Schelling, Gegeltetstva (Shіller, Shellіng, Hegel).

The concept of \ "ideal \" is a central problem in the aesthetics of Hegel. The philosopher develops a theory of the dialectical connection of the idea and ideal, revealing the patterns of the artistic development of mankind. At the same time, his spiritually-forming nature expands: art has become a necessary component of spiritual experience, since it is concretized the image of an idea As its sensual reality the ideal reflects the degree of perfection of an idea in real manifestations of its vitality and in the figurative fabric of art with its perfection works of art (up to art from entire historical eras) show the organic nature of the idea in the image Real reveals the perfection of an idea - meaningful Mr. Libin ways of implementation in the most appropriate language of art. Thus, the concept of \ "idea \" was revealed not as a kind of abstract perfection, but as an ascending process. with on the way to improvement: approximation of an idea to the personification of the universality of the spirit, which is natural in the spiritual experience of mankind in its holistic vitality (see More in detail \ "German classical aesthetics \") In Geger’s aesthetics, the artistic formation as a phenomenon of dialectical unity of idea and ideal was revealed as a necessary component of self-development, the spirit of self-development.

In Hegel's philosophy, thanks to the fact that he elaborated the concept of spirit, interpreting it as the cumulative (universal) spiritual experience of mankind, the concept of ideal was expanded and introduced into the limits of human history. The idea of ​​spirituality was revealed as a process of spiritual ascent to the service of perfection. a personality appeared in the \ "Philosophy of History \" H Hegel notes two factors, with the real real life of the ideal, the first is an idea, the second is human passions, the first being the basis, and the second is the "weaving of a large carpet of world history" The moral chain of the two forces, moral freedom in the state, Hegel notes that the idea of ​​freedom is the nature of the spirit and the ultimate goal of history In the activities of people, it translates the partial and formal goals of a certain person to sense of experience, realized the idea of ​​the universal Those who are able to carry on personal interest and realize universal interests, Hegel calls great people, world-wide and personal personalities \ "They are great people About because they wanted and accomplished a great deal and, moreover, not imaginary or apparent, but fair and necessary (italics auth-V M) \ "[4, AOR] So, the ideal was defined as above the personification of perfection, but then - as the goal of human effort. Secondly, the ideal is revealed as the reality of social life in the person of the subject of morality, activity and content of interest in which personify the universal is valuable and are realized as such in all aspects, and realistically.

The ideal of personality, which began to form in the Renaissance due to the creativity of the geniuses of the epoch and was defined as the reality of free self-realization of the subject, set new qualitative dimensions of the vitality of the theory of ethical justification in Hegel’s philosophy. Thoughts of the philosopher concerning the content of social sound are not less important in Ukrainian reality ( state) life as a condition of creative person of the subject. Hegel considers the state organization on the principles of freedom s, simply supported on moral factors as the objective prerequisites of the general content of interest in the activities of certain lichnostitostі.

Let us note one more important moment of the connection between the idea and the ideal in the work. It is impossible to talk about a person’s pre-determined ability in his own interest to personify the universal content of experience. It is not realized either as an accident, but as a result of the content of the idea (universal content) and will and character (especially) on its implementation.

So, the concept of \ "ideal \" is one of the cornerstones in the theory of aesthetics, determining the quality of any kind of activity. As the personification of the highest degree of perfection, universal essence, the ideal is correlated with the concept of \ "idea \" in the history of philosophy the concept \ "idea \" was comprehended by -Differently, the Idea was interpreted as a certain entity, laid down in the material world by the Highest Mind, according to the beauty of the real world - only a copy of the idea of ​​absolute perfection. Another approach is to understand the idea as a kind of superpersonal spiritual structure oryayuschaya essential qualities of reality (in the sense of the Universal valuable experience) in camping classical culture focused on the ideal personification of the most expressive of which stands the ideal of beauty in the beauty in iskusstvpostaє іdeal mistetstvі.

Finally, we note the practical value of orientation towards the ideal for self-realization of the individual. The fact is that at the level of everyday consciousness the concept of \ "ideal \" is interpreted as a single idea of ​​the rational and perfect. In an restricted vision, the ideal inevitably arises with something arbitrary, subjectively conditioned, consequently, an accidental orientation to the ideal as the personification of the all-spontaneous in the process and consequences of the activity is the path of the ascent of the personality to the service of perfection and the goal of activity and activity.