Esthetic Education

The Letters of  "Esthetic Education," which were wrote by J.C Friedrich Von Schiller is a philosophic basis for his doctrine of art, and indicates clearly and persuasively his view of the relationship of beauty in human life. It is also a philosophical enquiry into the source of art and beauty. The enquiry consists of five letters to the reader, describing how human freedom related to art and beauty.
In Schiller's aesthetic philosophy, human nature consists of two sections of being: that which persists, and that which changes. The human self (or Person) is that which persists, and its determining Condition is that which changes. The self and its Condition are distinct in finite being, but are unified in Absolute Being.
Schiller says that the unchanging self is not determined by time, but that time is determined by the unchanging self. Time is a Condition for contingent becoming, and for all contingent being. Every human being is situated in a particular situation. The pure Intelligence within the Person is everlasting, but the Condition in which the Person finds himself or herself is determined by time. Thus, the success of a Person is determined by time which leads to the awareness of theirown eternal self.
Schiller asserts that finite being is mostly related to causes or conditions, but not many people aware that the necessity of a person is determine through itself. Human beings, as finite beings, must thus confront not only the task of trying to bring the necessity within themselves to reality, but also to bring the reality outside of themselves. These two important and challenging tasks are determined by opposing forces in human nature. The sensual drive is toward physical reality, the rational drive is toward formal reality.
Schiller also asserts that Person and Condition are mostly related to two realms of being. The more autonomy or self-determining activity is transferred to the Person, the less that the Person is subject to changing forces in the world. Thus, the more that the Person is trying to changing forces in the world, the less autonomy or self-determining activity is that person will be. Aesthetic activity is derived from a unity of Person and Condition, in that there must be a reality belonging to the Person if he or she has self-determining activity, and there must also be a reality belonging to the world if the Person must be situated in a Condition.
According to Schiller, aesthetic education can produce an increased level of awareness or receptivity to the world. It also can produce an increased intensity in the determining activity of the intellect. The aesthetic impulse, or "play drive," can thus combine passive and active forces, which can produce a unity of feeling and reason.
If intensity is transferred from the active function of the intellect to the passive function of sensation, then the receptive faculty of sensation may predominate over the determining activity of the intellect. If intensity is transferred from the passive function of sensation to the active function of the intellect, then the determining activity of the intellect may predominate over the receptive faculty of sensation. Thus, the aesthetic ideal is achieved by an interaction of passive and active forces, producing a balance between feeling and reason.
While the sensual drive exerts a physical constraint, the rational drive exerts a moral constraint. While the exclusion of freedom from the function of the sensual drive implies physical necessity, the exclusion of passivity from the function of the rational drive implies moral necessity.
The goal of the man’s material drive is a physical reality, while the goal of the rational drive is a formal reality. The aesthetic ideal of beauty is thus defined by a unity of physical and formal reality.
Schiller asserts that beauty is an aesthetic unity of thought and feeling, of contemplation and sensation, of reason and intuition, of activity and passivity, of form and matter. The attainment of this unity enables human nature to be realized and fulfilled. Beauty (or aesthetic unity) may lead to truth (or logical unity). However, when truth is perceived, feeling may follow thought, or thought may follow feeling.3When beauty is perceived, thought is unified with feeling.
According to Schiller, freedom is attained by a person when allow both sensual and rational drives, to be fully expressed. This is must be made without being constrained by them. Culture does not give us freedom as it cannot be develop. But time can change this to differentiate which is more necessity and can lead us to the knowledge that we need. We must be fully conscious of our own self in order to differentiate the unnatural and mere nature of the equilibrium of evil which set to bound on it.