Karl Wilhelm Friedrich Schlegel Art Quotations

Wit as an instrument of revenge is as infamous as art is as a means of sensual titillation.

An aphorism ought to be entirely isolated from the surrounding world like a little work of art and complete in itself like a hedgehog.

Mathematics is, as it were, a sensuous logic, and relates to philosophy as do the arts, music, and plastic art to poetry.

Form your life humanly, and you have done enough: but you will never reach the height of art and the depth of science without something divine.

In the world of language, or in other words in the world of art and liberal education, religion necessarily appears as mythology or as Bible.

Art and works of art do not make an artist; sense and enthusiasm and instinct do.

If the essence of cynicism consists in preferring nature to art, virtue to beauty and science; in not bothering about the letter of things -- to which the Stoic strictly adheres -- but in looking up to the spirit of things; in absolute contempt of all economic values and political splendor, and in courageous defence of the rights of independent freedom; then Christianity would be nothing but universal cynicism.

In England, wit is at least a profession, if not an art. everything becomes professional there, and even the rogues of that islandare pedants. So are the "wits" there too. They introduce into reality absolute freedom whose reflection lends a romantic and piquant air to wit, and thus they live wittily; hence their talent for madness. They die for their principles.

Sense (for a particular art, science, human being, and so forth) is divided spirit; self-restraint is consequently the result of self-creation and self-destruction.

There are ancient and modern poems which breathe, in their entirety and in every detail, the divine breath of irony. In such poemsthere lives a real transcendental buffoonery. Their interior is permeated by the mood which surveys everything and rises infinitely above everything limited, even above the poet's own art, virtue, and genius; and their exterior form by the histrionic style of an ordinary good Italian buffo.

It is a thoughtless and immodest presumption to learn anything about art from philosophy. Some do begin as if they hoped to learnsomething new here, since philosophy cannot and should not do anything further than develop the given art experiences and the existing art concepts into a science, improve the views of art, and promote them with the help of a thoroughly scholarly art history, and produce that logical mood about these subjects too which unites absolute liberalism with absolute rigor.

Those works whose ideal has not as much living reality and, as it were, personality as the beloved one or a friend had better remain unwritten. They would at least never become works of art.

One mentions many artists who are actually art works of nature.

If the mystical lovers of the arts, who consider all criticism dissection and all dissection destruction of enjoyment, thought logically, an exclamation like "Goodness alive!" would be the best criticism of the most deserving work of art. There are critiques which say nothing but that, only they do so more extensively.

Genius is, to be sure, not a matter of arbitrariness, but rather of freedom, just as wit, love, and faith, which once shall become arts and disciplines. We should demand genius from everybody, without, however, expecting it.

Since poetry is infinitely valuable, I do not understand why it should be more valuable than this or that which is also infinitelyvaluable. There are artists who perhaps do not think art to be too great, for this is impossible, and yet they are not free enough to be able to rise above their own best accomplishments.

Where philosophy ends, poetry must commence. There should not be a common point of view, a natural manner of thinking which standsin contrast to art and liberal education, or mere living; that is, one should not conceive of a realm of crudeness beyond the boundaries of education. Every conscious link of an organism should not perceive its limits without a feeling for its unity in relation to the whole. For example, philosophy should not only be contrasted to non-philosophy, but also to poetry.

Poetry can be criticized only through poetry. A critique which itself is not a work of art, either in content as representation ofthe necessary impression in the process of creation, or through its beautiful form and in its liberal tone in the spirit of the old Roman satire, has no right of citizenship in the realm of art.

The whole history of modern poetry is a continuous commentary on the short text of philosophy: every art should become science, and every science should become art; poetry and philosophy should be united.

One of two things is usually lacking in the so-called Philosophy of Art: either philosophy or art.

What do the few existing mystics still do? -- They more or less mold the raw chaos of already existing religion. But only in an isolated, insignificant manner, through feeble attempts. Do it in a grand manner from all aspects with unified efforts, and let us awaken all religions from their graves, newly revivify and form the immortal ones through the omnipotence of art and science.