4 3 Aesthetics of the Early Western European Middle Ages

Augustine the Blessed (354-430), an influential preacher, an active member of the Western church, is an outstanding representative of the western patristic work in whose work she acquired a complete look. He is considered a philosopher whose works have a special influence on the development of official medieval art and served as the basis for aesthetic treatises of the representatives of the Western Middle Ages. The main creator and, where the ideas of philosophical patristics, ethics and aesthetics are stated - "About the beautiful and pleasant ", "The Confession ", "About the Trinity " "About the Music ", "On the City of God " In "Confession ", for example, Augustine reveals a change in personal spiritual orientations: rejection of the blessings of ancient culture, which asserts the ideal of sensual beauty, in favor of the Christian ideal, Zorientow on inner beauty Augustine is delighted with the beauty of the mother, because it pours artistic pleasure into pure forms of aesthetic consciousness, evoking spiritual uplift. The philosopher acknowledges: "Holy words, when they are sung like that, penetrate me with a reverent flame, choog does not happen when they are sung like that " [1, 198] Singing and his sl Augustine does not consider it a sin, because he sees a combination of two principles in church singing: sensual pleasure, “sensual luxury,” that yes there is music; enhancing the content of preaching with the power of music It is such unity that deserves the approval of church singing, so that "the enchanted ears would support a very weak spirit and raise it to a sense of piety " He insists on an aesthetic synthesis of words and music, because "when it happens that the singing itself touches me more than the words of the song, then I confess that I have sinned badly and deserved punishment, and then I would prefer not to hear the singer "[1, since 1997, then I’m afraid that I’ve gotten to punishment and i’m this bi is not sensitive spivaka "

Fear of sin shuts down Augustine and while contemplating the sensual beauty of nature "My eyes love beautiful and different types, love a variety of alluring colors, " he confesses [1, p. 200] However, such a pagan vision of the world scares the philosopher, and he spells: "Let them not fascinate my soul! Let it be mesmerized by God, who created everything " very good "[1, c 200; doug garne" [1, p. 200).

By the "pagan period " of Augustine’s works there is a treatise "On the beautiful and the corresponding " (omitted, as Augustine himself writes in "The Confessions "), dedicated to the Roman orator, Guíerius. Parts of it are preserved in the book "The Confession " Asking why we love beauty, he is trying to solve the question: what is beauty? I Augustine distinguishes between beautiful and pleasant, "What is it that attracts us and attracts to the things we love? When they didn’t have charm and good appearance, they wouldn’t attract us " [1, 59 ] Augustine considers beauty firstly, "the result of the harmony of wholeness ", i.e. Secondly, the bodies have a "plea-d'ozhist - a consequence of perfect agreement with other things, just as part of the body is in harmony with the whole to which it belongs" [1, p. 59] Important for theories of aesthetics, the view of "sensual images " is a source of natnenie, and the fact that the concept of the beautiful and attractive arose in his mind under the influence of the contemplation of the sensual world [1, 61] Fine rises with expediency, opens to perception, so I open up ugly and aggravated by him. In this case, the quality of the whole is determined not by a separate part, but by its connection with the whole. In this treatise, Augustine identifies beauty with form, the absence of form is from monsters Absolutely ugly, he denied, believing that the ugly turns out to be relative to another object according to the form, Augustine introduces the category of the ugly and determines its aesthetic content and obscure behind the form. Augustine to introduce the category of the conciliatory that signifies the austerity and idleness.

Augustine, a Christian philosopher, examines the problem of beauty in aesthetics in connection with the Christian symbol of absolute beauty - God. The beauty of the world is a reflection of "divine beauty ". However, keeping a cool law to it means moving away from God in favor of the sensual charms of the world. Beauty and Higher Beauty "Order is the way that everything is established, established by God, the Order in question itself in unity, degree and harmony, since God everything " arranged by measure, number and weight "That is, Augustine gives a categorical value, the concept of number, wisdom, beauty, and also considers them from an evaluative point of view. The main thing in Augustine's aesthetics is the concept of "unity ": "The form of all beauty is unity " On the basis of this concept, he established a gradation of geometric shapes, exploring the aesthetic the impression caused by the little ones, doslіjuyuchi naturally hostile, caused by them.

Augustine distinguished two kinds of beauty: the beauty of forms perceived by sight, and the beauty of movements perceived by sight and hearing. In his work "On Music" he examined this kind of beauty in detail based on the analysis of long and short sounds in music, poetry, and plastic movements. The main thrust of the treatise is the doctrine of rhythm. In the work "On Music " the philosopher gave a unique definition of music, describing it as the science of correct "modulations ". In Augustin's aesthetics focuses on the question of the relationship of man to the beautiful and the perception of He distinguishes between direct sensory perception and intellectual perception. For the perception of the beautiful, coherence between the beautiful object and the soul is equally important. In his opinion, the experience of beauty has the same property, and beauty in the objects of perception, namely, rhythm. The people have innate rhythms and main rhythms. the intellect, thanks to which it is able to perceive rhythms and create them, the basis of the adequacy of the experience of beauty is the harmonious inner vitality of the objects of perception and harmony of the spiritual These are the structures of the subject of perception. This says that the philosopher substantiates the ontology of the beautiful philosopher on the basis of the ontology of the beautiful.

Labor Augustine for thousands of years belonged to the main sources of the development of ancient Platonism and Neo-Platonism, Western European medieval philosophy and aesthetics

The treatises "About music " and "About arithmetic " of the Roman Neo-Platonists Wrestlers I (480-524) were of great importance in asserting the aesthetics of the Middle Ages. Using ancient tradition, he defines music as we end the sound of sounds and harmony, considering the organicity of direct sensory perception and the complexity of knowledge and creation of the concept of "sensual " in the process of researching their spirit Boethius is interested in "the nature of the feelings themselves, on the basis of which we act the property of the things that we experience " [7, p. 249] Ana philosopher's idea of ​​reflecting the world through images He creates the complex nature of artistic reflection as such, is the unity of the image, thinking about it and enjoying perception Sense and Reason- "tool of harmonious ability " Sense is about remarks chewing on what constitutes the object, and the mind looks at the whole and penetrates into deep differences, and the rozum rozglada є tle i penetrates the gliboki v_dmіnnostі.

Comparing mathematics and music, Boethius notes: the first focuses on the search for truth, and music is associated with knowledge and with the "moral consent of the soul" [7, 249] The influence of different types of music on the morality of human qualities, developed in the aesthetics of the Pythagoreans and Plato, becomes for Boethius the basis of his own theoretical constructs regarding the influence of music on the spiritual world of the lyceum of the individual.

Boethius distinguished three types of music: "The first one is world music (mundana), the second one is human (humana), the third one is based on certain instruments (instrumentalis) " [7, from 252] world music he bandages " with the harmony of the movement of the luminaries (Pythagorean ideas), natural cycles, seeing harmonious interactions in nature In the music of the world, according to Boethius, "there can be nothing so excessive as to destroy other things with its family " The philosopher interprets "human music" as the harmonious integrity of rational, mental and physical began human nature "After connecting the disembodied vivacity of the rose m with the body, how coherence and a certain temperature, similar to that which creates a single consonance with low and high voices? "- Boethius asks. The third type of music - instrumental - focuses the yogi on the connection with the search for patterns of creating harmonious consonance of musical sounds harmoniously spiced by musical sounds.

The treatise focuses on the ability to sense harmony. This ability is considered a consequence of the combination of mind and feelings in perception and evaluation of the height of sounds and soundness of sound. Valuable yoga statement, close to Augustine's thought, about the unity of feeling and intelligence as "instruments of harmonious ability" This ability to grasp harmony is brought about by judgments of a dual type: sensation reveals Harmon yu how to grasp the difference between perceived sounds; mind, comprehending these differences, considers the general order and measure

Treatise "About arithmetic " is devoted to the nature of harmony Harmony, with reference to ancient thinkers, the philosopher defines: "The Unity of the Different and the Consent of the Various " I understand the beauty of Boethius The Boethius musical theory, extremely popular in the Middle Ages, was a beautiful form of judgment, a kind of canon of judgments, although it was considered to be an original thinker, but mostly a systematizer of the musical theory of late antiquity of antiquity.

So, early Christian aesthetics based on the synthesis of Greco-Roman and Eastern philosophy and aesthetics developed new worldview fundamentals of Christian culture. In it, ideas of faith were consolidated and became healthy, thanks to the developed system of creating its sensory images-symbols. The ideas of the church fathers in aesthetics are deployed in Byzantine, Muslim, Western European, Transcaucasian Slavic culture of the Middle Ages.

The period of the formation in Western Europe of two leading philosophical directions - scholasticism and mysticism - IX-X centuries. The first scholastic was Scott Eriugen (810-877), the author of the work "On the separation of nature ", as well as n translations from the ancient Greek Latin Dionysius Areopagite, a Christian thinker of V or early VI, a representative of late patristic Eriugen, creator of the first Medieval pantheistic philosophical system. The problems of his aesthetics were influenced by the Pseudo-Dionysius Areopagite. awesome Vija suggests to consider individual manifestations of which in objects in unity with the whole, where the whole "Universe" appears. In this case, according to Eriugeny, even ugly (shapeless) things will appear beautiful because "they contribute to the universal beauty" Such m luchenchennya associated with the general ideological position of the author, considers the world a symbolic embodiment of the divinity of its creation. There is nothing in the material world, there would be no manifestation of reason, order, wisdom, greatness, love, that is, everything that is perfect. he and the divine manifestation of the divine mind are the beauty of the works of art he considered arising from divine ideas, and therefore brought them, appreciating these forest nature of beauty. Art has its roots in the soul, in God, and ideal types - in the divine Logos. From there they go into the soul, and from the soul of the artist - into the matter of the work. Following Clement Alec of Alexandria, Eriugen emphasized the disinterested nature of the contemplation of the beautiful. Like Augustine, he condemned those who were filled with passions when seeing beauty. Forastyami pіd hour spriyatyatya beauty and visible forms.

Much attention in the aesthetics of Eriugena is given to the categories "proportion " and "harmony ** The latter is considered as the essence of music: " Music is science, the light of reason illuminates the harmony of everything that is in the cognitive movement or in the same cognitive real estate " [12, from 298] Eriugen was the first scientist who approved musical polyphony instead of the Gregorian monodia in Europe, which was common in Europe, Grigorian monodia.

The positions of Christianized Neo-Platonism (in the sense of beauty) were held by the French philosopher and theologian Hugo Sen Victori (1096-1141). His work "mentoring instructions " contains, in addition to philosophical mystic ideas, aesthetic ideas. Like Augustine and other representatives of patristics, Saint-Victor gave hierarchical understanding of beauty Higher (divine) beauty is invisible, its contemplation is possible only in a rose with the help of our intuition The beauty of invisible things is in their very essence (since they lack the difference between form and It) visible beauty, in turn, is subdivided into natural and artistic Natural to race, he considered the work of the perfect master - God, and therefore put it above all kinds of artistic creativity, considering the latter only as an imperfect imitation of nature. Visible beauty for him would be difficult and diverse, manifesting itself in form and denoting an invisible (Divine) beauty. He writes: "What could be more beautiful than the light, although it does not contain color, however, illuminating what provides color to all colors items? Asification of forms of sensual beauty. The latter consists, in the opinion of the philosopher, firstly, in location, secondly, in movement, thirdly, in form; fourthly, in quality He does not deny beauty and usefulness in things and I see nature and human activity He sees the value of beauty in spiritual sweetness, and considers the possibilities of nature to generate it to be inexhaustible. "So many kinds of harmony, neither thought can understand them , it’s not easy to express a language, but all of them serve the auditory and were created to his delight "[7, from 279 th century to joy” [7, p. 279].

The well-known founder of the scholastic method Pierre Abelard (1079-1142) in Eloise’s letters expresses a negative attitude towards luxury and excesses, particularly in church art, and also opposes excessive values, affectation in church services, speech styles, say in the eighth "Message" "about church attribution, he, in particular, writes: " Let there be no silk armor, except for epatrichilas and orariums. Let there be no carved images, just let a wooden cross stand at the altar, you should not forbid it, if you like, to write an image Savior No other images should know the altar " Note that the XI-XII centuries - the time of intensive development of heresies, also acquired the character of the struggle against " silver-loved "churchmen, against excessive luxury churches, nadmіrnih rozkoshіv church.

The implacable opponent of Abelard's rationalism was the mystic theologian Bernard Klervosky (1091-1153). His "Apology to Gwillelma, abbot of the monastery of St. Theodoric " belongs to the most interesting oratorical works

Middle Ages Bernard denounced luxury for the manifestation of beauty "unadorned " - the motive of early Christian aesthetics. He spoke against luxury in churches and, according to contemporaries, ordered to remove all church decorations in Milan - gold, silver and fabrics Bernard is worried that the beauty of images is too draws the attention of believers, distracting them from reflections on the Law of God "Apology " Bern Pán outlined a program of action "mendicant " monastic orders, Dominicans and Franciscans, which arose in the XIII sfranc skantsіv scho vinikli at the XIII century.

An interesting figure in the culture of the Middle Ages was a scholastic philosopher, orthodox mystic Vonaventura (1221-1271) Work "Comment to maxims " contains the philosopher’s discourse on beauty in the aspect of pleasure, which I get from "proportionality " or correspondence of the perceiving subject and the perceived object, the knower and the knowable This correspondence explains why everything ordered is beautiful: it is easily perceived by a recognizable person The concept of "consistency" as a basis for beauty has a multifaceted meaning : first, the consistency of objects not only material, but also spiritual, secondly, not only is it difficult to have them, which have consistency of parts, but also simple, thirdly, not only the consistency of subjects with each other, but also with the perceived subject Important for the theory of aesthetics was his idea of ​​distinguishing the beautiful image from the image of a beautiful subject (a roll with the ideas of Plato and the Neo-Platonists of Plato and Neo-platonics).