the critique of judgement-第35部分

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　　*There　is　a　specific　distinction　between　affections　and　Passions。　Affections　are　related　merely　to　feeling；　passions　belong　to　the　faculty　of　desire；　and　are　inclinations　that　hinder　or　render　impossible　all　determinability　of　the　elective　will　by　principles。　Affections　are　impetuous　and　irresponsible；　passions　are　abiding　and　deliberate。　Thus　resentment；　in　the　form　of　anger；　is　an　affection：　but　in　the　form　of　hatred　（vindictiveness）　it　is　a　passion。　Under　no　circumstances　can　the　latter　be　called　sublime；　for；　while　the　freedom　of　the　mind　is；　no　doubt；　impeded　in　the　case　of　affection；　in　passion　it　is　abrogated。

　　Every　affection　of　the　STRENUOUS　TYPE　（such；　that　is；　as　excites　the　consciousness　of　our　power　of　overcoming　every　resistance　＇animus　strenuus＇）　is　aesthetically　sublime；　e。g。；　anger；　even　desperation　（the　rage　of　forlorn　hope　but　not　faint…hearted　despair）。　On　the　other　hand；　affection　of　the　LANGUID　TYPE　（which　converts　the　very　effort　of　resistance　into　an　object　of　displeasure　＇animus　languidus＇　has　nothing　noble　about　it；　though　it　may　take　its　rank　as　possessing　beauty　of　the　sensuous　order。　Hence　the　emotions　capable　of　attaining　the　strength　of　an　affection　are　very　diverse。　We　have　spirited；　and　we　have　tender　emotions。　When　the　strength　of　the　latter　reaches　that　of　an　affection　they　can　be　turned　to　no　account。　The　propensity　to　indulge　in　them　is　sentimentality。　A　sympathetic　grief　that　refuses　to　be　consoled；　or　one　that　has　to　do　with　imaginary　misfortune　to　which　we　deliberately　give　way　so　far　as　to　allow　our　fancy　to　delude　us　into　thinking　it　actual　fact；　indicates　and　goes　to　make　a　tender；　but　at　the　same　time　weak；　soul；　which　shows　a　beautiful　side；　and　may　no　doubt　be　called　fanciful；　but　never　enthusiastic。　Romances；　maudlin　dramas；　shallow　homilies；　which　trifle　with　so…called　（though　falsely　so）　noble　sentiments；　but　in　fact　make　the　heart　enervated；　insensitive　to　the　stem　precepts　of　duty；　and　incapable　of　respect　for　the　worth　of　humanity　in　our　own　person　and　the　rights　of　men　（which　is　something　quite　other　than　their　happiness）；　and　in　general　incapable　of　all　firm　principles；　even　a　religious　discourse　which　recommends　a　cringing　and　abject　grace…begging　and　favour…seeking；　abandoning　all　reliance　on　our　own　ability　to　resist　the　evil　within　us；　in　place　of　the　vigorous　resolution　to　try　to　get　the　better　of　our　inclinations　by　means　of　those　powers　which；　miserable　sinners　though　we　be；　are　still　left　to　us；　that　false　humility　by　which　self…abasement；　whining　hypocritical　repentance　and　a　merely　passive　frame　of　mind　are　set　down　as　the　method　by　which　alone　we　can　become　acceptable　to　the　Supreme　Being…these　have　neither　lot　nor　fellowship　with　what　may　be　reckoned　to　belong　to　beauty；　not　to　speak　of　sublimity；　of　mental　temperament。　　　But　even　impetuous　movements　of　the　mind　be　they　allied　under　the　name　of　edification　with　ideas　of　religion；　or；　as　pertaining　merely　to　culture；　with　ideas　involving　a　social　interest　no　matter　what　tension　of　the　imagination　they　may　produce；　can　in　no　way　lay　claim　to　the　honour　of　a　sublime　presentation；　if　they　do　not　leave　behind　them　a　temper　of　mind　which；　though　it　be　only　indirectly；　has　an　influence　upon　the　consciousness　of　the　mind's　strength　and　resoluteness　in　respect　of　that　which　carries　with　it　pure　intellectual　finality　（the　supersensible）。　For；　in　the　absence　of　this；　all　these　emotions　belong　only　to　motion；　which　we　welcome　in　the　interests　of　good　health。　The　agreeable　lassitude　that　follows　upon　being　stirred　up　in　that　way　by　the　play　of　the　affections；　is　a　fruition　of　the　state　of　well…being　arising　from　the　restoration　of　the　equilibrium　of　the　various　vital　forces　within　us。　This；　in　the　last　resort；　comes　to　no　more　than　what　the　Eastern　voluptuaries　find　so　soothing　when　they　get　their　bodies　massaged；　and　all　their　muscles　and　joints　softly　pressed　and　bent；　only　that　in　the　first　case　the　principle　that　occasions　the　movement　is　chiefly　internal；　whereas　here　it　is　entirely　external。　Thus；　many　a　man　believes　himself　edified　by　a　sermon　in　which　there　is　no　establishment　of　anything　（no　system　of　good　maxims）；　or　thinks　himself　improved　by　a　tragedy；　when　he　is　merely　glad　at　having　got　well　rid　of　the　feeling　of　being　bored。　Thus　the　sublime　must　in　every　case　have　reference　to　our　way　of　thinking；　i。e。；　to　maxims　directed　to　giving　the　intellectual　side　of　our　nature　and　the　ideas　of　reason　supremacy　over　sensibility。　　　We　have　no　reason　to　fear　that　the　feeling　of　the　sublime　will　suffer　from　an　abstract　mode　of　presentation　like　this；　which　is　altogether　negative　as　to　what　is　sensuous。　For　though　the　imagination；　no　doubt；　finds　nothing　beyond　the　sensible　world　to　which　it　can　lay　hold；　still　this　thrusting　aside　of　the　sensible　barriers　gives　it　a　feeling　of　being　unbounded；　and　that　removal　is　thus　a　presentation　of　the　infinite。　As　such　it　can　never　be　anything　more　than　a　negative　presentation…but　still　it　expands　the　soul。　Perhaps　there　is　no　more　sublime　passage　in　the　Jewish　Law　than　the　commandment：　〃Thou　shalt　not　make　unto　thee　any　graven　image；　or　any　likeness　of　any　thing　that　is　in　heaven　or　on　earth；　or　under　the　earth；　etc。〃　This　commandment　can　alone　explain　the　enthusiasm　which　the　Jewish　people；　in　their　moral　period；　felt　for　their　religion　when　comparing　themselves　with　others；　or　the　pride　inspired　by　Mohammedanism。　The　very　same　holds　good　of　our　representation　of　the　moral　law　and　of　our　native　capacity　for　morality。　The　fear　that；　if　we　divest　this　representation　of　everything　that　can　commend　it　to　the　senses；　it　will　thereupon　be　attended　only　with　a　cold　and　lifeless　approbation　and　not　with　any　moving　force　or　emotion；　is　wholly　unwarranted。　The　very　reverse　is　the　truth。　For　when　nothing　any　longer　meets　the　eye　of　sense；　and　the　unmistakable　and　ineffaceable　idea　of　morality　is　left　in　possession　of　the　field；　there　would　be　need　rather　of　tempering　the　ardour　of　an　unbounded　imagination　to　prevent　it　rising　to　enthusiasm；　than　of　seeking　to　lend　these　ideas　the　aid　of　images　and　childish　devices　for　fear　of　their　being　wanting　in　potency。　For　this　reason；　governments　have　gladly　let　religion　be　fully　equipped　with　these　accessories；　seeking　in　this　way　to　relieve　their　subjects　of　the　exertion；　but　to　deprive　them；　at　the　same　time；　of　the　ability；　required　for　expanding　their　spiritual　powers　beyond　the　limits　arbitrarily　laid　down　for　them；　and　which　facilitate　their　being　treated　as　though　they　were　merely　passive。　　　This　pure；　elevating；　merely　negative　presentation　of　morality　involves；　on　the　other　hand；　no　fear　of　fanaticism；　which　is　a　delusion　that　would　will　some　VISION　beyond　all　the　bounds　of　sensibility；　i。e。；　would　dream　according　to　principles　（rational　raving）。　The　safeguard　is　the　purely　negative　character　of　the　presentation。　For　the　inscrutability　of　the　idea　of　freedom　precludes　all　positive　presentation。　The　moral　law；　however；　is　a　sufficient　and　original　source　of　determination　within　us：　so　it　does　not　for　a　moment　permit　us　to　cast　about　for　a　ground　of　determination　external　to　itself。　If　enthusiasm　is　comparable　to　delirium；　fanaticism　may　be　c