2. The Science of Goethe According to the Method of
Schiller
With the foregoing we have determined the direction the following
investigations will take. They are meant to develop what manifested in
Goethe as a scientific sense and to interpret his way of looking at
the world.
The objection could be made that this is not the way to present a view
scientifically. Under no circumstances should a scientific view be
based on an authority; it must always rest upon principles. Let us
forestall this objection at once. We regard a view founded in the
Goethean world conception as true, not because it can be traced back
to this world conception, but because we believe that we can support
the Goethean world view upon sound, basic principles and present it as
one well founded in itself. The fact that we take Goethe as our
starting point should not prevent us from being just as serious about
establishing the views we present as are the proponents of any science
supposedly free of all presuppositions. We are presenting the Goethean
world view, but we will establish it in accordance with the demands of
science.
Schiller has already indicated the direction of the path such
investigations must take. No one perceived the greatness of Goethe's
genius more clearly than he did. In his letters to Goethe, Schiller
held up to him a mirror image of Goethe's being; in his letters On the
Aesthetic Education of Man, he traces his ideal of the artist back to
the way he recognized it in Goethe; and in his essay On Naive and
Sentimental Poetry, he portrays the being of true art in the form in
which he found it in Goethe's poetry. At the same time, this justifies
the statement that our considerations are built on the foundation of
Goethe's and Schiller's world view. We wish to look at Goethe's
scientific thinking by that method for which Schiller provided the
model. Goethe's gaze is directed upon nature and upon life, and his
way of looking at things in doing so will be the object (the content)
of our discussion; Schiller's gaze is directed upon Goethe's spirit,
and his way of looking at things in doing so will be the ideal for our
method.
In this way we believe Goethe's and Schiller's scientific strivings
are made fruitful for the present day.
In accordance with current scientific terminology, our work must be
considered to be epistemology. To be sure, the questions with which it
deals will in many ways be of a different nature from those usually
raised by this science. We have seen why this is the case. Wherever
similar investigations arise today, they take their start almost
entirely from Kant. In scientific circles the fact has been completely
overlooked that in addition to the science of knowledge founded by the
great thinker of Konigsberg, there is yet another direction, at least
potentially, that is no less capable than the Kantian one of being
deepened in an objective manner. In the early 1880's Otto Liebmann
made the statement that we must go back to Kant if we wish to arrive
at a world view free of contradiction. This is why today we have a
literature on Kant almost too vast to encompass.
But this Kantian path will not help the science of philosophy.
Philosophy will play a part in cultural life again only when, instead
of going back to Kant, it immerses itself in the scientific conception
of Goethe and Schiller.
And now let us approach the basic questions of a science of knowledge
corresponding to these introductory remarks.
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