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For all that are discussing the principle remains true and should notforget. Art holds good works - not the good of man.The first responsibility of the artist has a responsibility to itswork. Note that while in the service of beauty and poetry, the artist, isthe absolute, he loves the absolute, he is enslaved to the absolute of such love, whichrequires all of his being, the flesh and the spirit. He could not agree to anydivision. A piece of heaven, hidden in the dark sanctuary of his spirit, I meancreative or poetic intuition - is the first commandment, whichmust obey his faithfulness, obedience, and attention. In brackets add that creative intuition feels is importantthe need for regulation of the working of the mind. When the resources of a discursive mind anddependent - secondary - rules become instruments of creativeintuition, they form the Genesis of the art of the necessary Arsenal of prudence,cunning and guile. This scent, this patient deceit meant Degas,when he said, "painting is a thing requiring not less than the wiles, trickery and awickedness, than the crime". While we are talking only aboutvery innocent demon, the demon of trickery and wiles, subordinating workrules.
In fact, we can't want to be bad, I can not wishto do evil because it is evil. We need to know that some actbad that we felt obliged not to do it.Moral obligation is not the result of social taboos. Moralthe obligation there is a compulsion exerted by the intellect to the will. Wesee, for example, that to commit murder is evil. The idea ofmurder as evil binds me. I "bound conscience". That is a moralthe obligation on the level of abstract contemplation of moral entities assuch. But there's another level: the level of real choice, actfreedom. Here I have the power to make a choice, the opposite of my conscience andthe opposite of moral obligation. I can say that it is an actreprehensible, but my benefit is to satisfy my fury: Iwill reach this murder that more love, and so much the worse for universalof the law! In this case, I choose murder not because it is bad, buttherefore, because of the specific circumstances and the passion which Ifreely allowed to prevail in me, it is good for me. But notmoral good! And in the end to choose, I have in thethe time of the act of my choice to take his eyes from the contemplation of this act as morallybad, or, as Thomas Aquinas says, to avert the gaze from the contemplationrules.
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