Leonardo Da Vinci (1452–1519) Italian Renaissance polymath
The Notebooks of Leonardo da Vinci (1883), I Prolegomena and General Introduction to the Book on Painting
On the Principles of Genial Criticism (1814)
Context: The Good consists in the congruity of a thing with the laws of the reason and the nature of the will, and in its fitness to determine the latter to actualize the former: and it is always discursive. The Beautiful arises from the perceived harmony of an object, whether sight or sound, with the inborn and constitutive rules of the judgment and imagination: and it is always intuitive.
Leonardo Da Vinci (1452–1519) Italian Renaissance polymath
The Notebooks of Leonardo da Vinci (1883), I Prolegomena and General Introduction to the Book on Painting
Eugène Delacroix (1798–1863) French painter
7 September 1854 (p. 252)
1831 - 1863, Delacroix' 'Journal' (1847 – 1863)
Alexander Bryan Johnson (1786–1867) United States philosopher and banker
Part II. Of the Extent of Sensible Knowledge.
The Physiology of the Senses: Or, How and what We See, Hear, Taste, Feel and Smell (1856)
Sarvepalli Radhakrishnan (1888–1975) Indian philosopher and statesman who was the first Vice President and the second President of India
Internet Encyclopedia of Philosophy
John of St. Samson (1571–1636)
From The Goad, the Flames, the Arrows and the Mirror of the love of God
Baruch Spinoza (1632–1677) Dutch philosopher
Letter to Hugo Boxel (Oct. 1674) The Chief Works of Benedict de Spinoza (1891) Tr. R. H. M. Elwes, Vol. 2, Letter 58 (54).
Context: Beauty, my dear Sir, is not so much a quality of the object beheld, as an effect in him who beholds it. If our sight were longer or shorter, or if our constitution were different, what now appears beautiful to us would seem misshapen, and what we now think misshapen we should regard as beautiful. The most beautiful hand seen through the microscope will appear horrible. Some things are beautiful at a distance, but ugly near; thus things regarded in themselves, and in relation to God, are neither ugly nor beautiful. Therefore, he who says that God has created the world, so that it might be beautiful, is bound to adopt one of the two alternatives, either that God created the world for the sake of men's pleasure and eyesight, or else that He created men's pleasure and eyesight for the sake of the world. Now, whether we adopt the former or the latter of these views, how God could have furthered His object by the creation of ghosts, I cannot see. Perfection and imperfection are names which do not differ much from the names beauty and ugliness.<!--p. 382