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Monthly Archives: June 2012

89. PHYSICAL THEORY OF ART. How few people have a genius for experimenting.
The true experimenter must have a dim feeling for Nature within himself,
which—depending on the perfection of his faculties—guides him with unfailing
surety along his path, allowing him to discover and determine with much greater
precision, the hidden and decisive phenomenon. Nature inspires the true lover, as
it were, and reveals herself all the more completely through him—the more his
constitution is in harmony with her. Thus the true lover of Nature distinguishes
himself by his skill in multiplying and simplifying, combining and analyzing,
romanticizing and popularizing the experiments, by his ability in inventing new
experiments—by his tasteful and ingenious selection and arrangement of Nature,
his acuteness and clarity of observation, and by his artistic and concise, as well as
extensive, descriptions, or presentations of his observations.

the genius alone is the experimenter.

– Novalis (Notes for a Romantic Encyclopaedia, p14)


63. THEORY OF PERSON. A truly synthetic person, is a person who is many
people simultaneously—a genius. Every person is the seed of an infinite genius.
They may be divided into numerous people, and yet still be one. The true analysis
of the person as such, brings forth people—the person can only be isolated, split
and divided into people. A person is a harmony—not a mixture, not motion—not
substance, like the “soul.” Spirit and person are one. (Force is the cause.)
Every personal expression belongs to a specific person. All expressions—of
the person at once belong to the nonspecific (universal) personality and to one
or several specific personalities.
E.g. an expression, as a human being, citizen, family man, and a writer, all at
the same time.

– Novalis  (Notes for a Romantic Encyclopaedia, p.10)

76. (THEORY OF EDUCATION). Faith—absolute acceptance of an activity
awakening principle (object), is to be expected from the child (subject).

PHILOSOPHY. The beginning of the ego is merely ideal.—If it had to begin, then it
had to begin in this manner. The beginning is already a later concept. The beginning
originates later than the ego, thus the ego cannot have begun. Consequently,
we see that here we are in the realm of art—yet this artificial supposition is the foundation
of a genuine science that always arises from an artificial fact. The ego should
be constructed. The philosopher prepares, creates artificial elements, and thus tackles
the construction in this fashion. This is not the natural history of the ego—the ego
is not a natural product—it is not Nature—not a historical being—but rather something
artistic—it is art—a work of art. The natural history of man is the other half. The
theory of the ego and of human history—or Nature and art, will become united in a
higher science—(the theory of moral development)—and be reciprocally perfected. / Through
morality, Nature and art will become mutually armed into infinity./

– Novalis