Sri Aurobindo
Letters of Sri Aurobindo
Correspondence (1933-1967)
Letter ID: 66
Sri Aurobindo — Nahar, Prithwi Singh
December 19, 1936
... Some truth there seems to be in this idea of Beauty but it is rather angularised, it seems to me, for Croce1 puts entire emphasis on the image-making faculty alone. But I should like to know very much Mother what you think about Croce’s ideas on Beauty and how far they can be accepted.
With deep devotion
Prithwisingh
I have not read Croce but it seems to me that Durant must have taken something of their depth out of them in his presentation. At any rate, I cannot accept the proposition that there are only two forms of knowledge, imaginative and intellectual,– still less if these two are made to coincide with the division between knowledge of the individual and that of the universal and again with image-production and concepts. Art can be conceptual as well as imaginative – it may embody ideas and not merely produce images. I do not see the relevancy of the Da Vinci story – one can sit motionless to summon up concepts as well as images or a concept and image together. Moreover what is this intuition which is perfect sight and adequate imagination, i.e., production of an image: is it empty of all idea, of all conception? Evidently not,– for immediately it is said that the miracle of art lies in the conception of an idea. What then becomes of the division between the production of images and the production of concepts; and how can it be said that Art is ruled only by the image-producing power and images are its only wealth? All this seems to be very contradictory and confusing. You cannot 
cut up the human mind in that way – the attempt is that of the analysing intellect which is always putting things as trenchantly divided and opposite. If it had been said that in art the synthetic action of the idea is more prominent than the analytic idea which we find most prominent in logic and science and philosophical reasoning, then one could understand the statement. The integrating or direct integral conception and the image-making faculty are the two leading powers of art with intuition as the driving force behind it – that too would be a statement that is intelligible.
Still more strange is the statement that the externalisation is outside the miracle of art and is not needed; beauty, he says, is adequate expression, but how can there be expression, an expressive image without externalisation? The inner image may be the thing to be expressed, it may itself be expressive of some truth, but unless it is externalised how can the spectator contemplating beauty contemplate it at all or get into unity of vision with the artist who creates it? The difference between Shakespeare and ourselves lies only in the power of inwardly forming an image, not in the power of externalising it? But there are many people who have the power of a rich inner imaging of things, but are quite unable to put them down on paper or utter them in speech or transfer them to canvas or into clay or bronze or stone. They are then as great creative artists as Shakespeare or Michelangelo? I should have thought that Shakespeare’s power of the word and Michelangelo’s of casting his image into visible form is at least an indispensable part of the art of expression, creation or image-making. I cannot conceive of a Shakespeare or Michelangelo without that power – the one would be a 
mute inglorious Shakespeare and the other a rather helpless and ineffective Angelo.
Sri Aurobindo
P.S. This is of course a comment on the statement as presented – I would have to read Croce myself in order to form a conception of what is behind his philosophy of Aesthetics.
1 An Italian philosopher and critic (1866-1952).