The World as Will and Idea, Vol. I — Arthur Schopenhauer, trans. Haldane & Kemp

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one colour to another is possible, and this is also the case with regard to concepts, with their rigidity and sharp delineation ; however finely we may divide them by exact definition, they are still incapable of reaching the finer modifications of the perceptible, and this is just what happens in the example we have taken, knowledge of physiognomy.^

This quality of concepts by which they resemble the stones of a mosaic, and on account of which perception always remains their asymptote, is also the reason why nothing good is produced in art by their means. If the singer or the virtuoso attempts to guide his execution by reflection he remains silent. And this is equally true of the composer, the painter, and the poet. The concept always remains unfruitful in art ; it can only direct the technical part of it, its sphere is science. We shall consider more fully in the third book, why all true art proceeds from sensuous knowledge, never from the concept. Indeed, with regard to behaviour also, and personal agreeableness in society, the concept has only a negative value in restraining the grosser manifestations of egotism and brutality; so that a polished manner is its commendable production. But all that is attractive, gracious, charming in behaviour, all affectionateness and friendliness, must not proceed from the concepts, for if it does, “ we feel intention, and are put out of tune.” All dissimulation is the work of reflection ; but it cannot be maintained constantly and without interruption : “nemo

’ I am therefore of opinion that arched brow ; but 8uch a brow often a science of physiognomy cannot, occurs where there Is no genius. A with certainty, go further than to clever-looking person may the more lay down a few quite general rules, certainly be judged to be so the For example, the intellectual quali- uglier the face is; and ji stupidties are to be read in the forehead loolcing person may tEe more ccrand the eyes ; the moral qualities, Mainly be judged to be stupid tlie the expression of will, in the mouth more beautiful the face is ; for and lower part of the face. The beauty, as the approximation to tho forehead and the eyes interpret each type of humanity, carries in and for other ; either of them seen alone itself the expression of mental dearcan on\y be half understood. Pen ins ness ; the oj)po8itc is the case with is never without a hi^^h, broad, finely- ugliness, and so forth.

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potest personam diu ferre fietum” says Seneca in his book de elementia ; and so it is generally found out and loses its effect. Keason is needed in the full 8tres3_p£,lifej where quick conclusions^ bold actio®, rapi^^and sure_ comprehension are recjuired, but it may ea,sily spoil all if it gains~thel,upper hand, and by perplexing hinders the intuitive, direct discovery, and grasp of the_right_^W simple understanding, and thus induces irresolution.

Lastly, virtue and holiness do not proceed from reflection, but from the inner depths of the will, and its relation to knowledge. The exposition of this belongs to another part of our work ; this, however, I may remark here, that the dogmas relating to ethics may be the same in the reason of whole nations, but the action of every individual different; and the converse also holds good; action, we say, is guided by feelings, — that is, simply not by concepts, but as a matter of fact by the ethical character. Dogmas occupy the idle reason ; but action in the end pursues its own course independently of them, generally not according to abstract rules, but according to unspoken maxims, the expression of which is the whole man himself. Therefore, however different the religious dogmas of nations may be, yet in the case of all of them, a good action is aocQinpa,nied by unspeakable satisfaction, and a bad action by endless remorse. No mockery can shake the former ; no priest’s absolution can deliver from the latter. Notwithstanding this, we must allow, that for the pui'SuiT'bf'aT 'Virtuous life, the application of reason is needful ; only it is not its source, but has the subordinate function of preserving resolutions which have been made, of providing maxims to withstand the weakness of the moment, and give consistency to action. It plays the same part ultimately in art also, where it ha.s just as little to do with the essential matter, but assists in carrying it out, for genius is not always at call, and yet the work must be completed in all its parts and rounded off to a whole.^

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