Letters Upon The Aesthetic Education

On the Aesthetic Education of Man, in a Series of Letters is a philosophical piece of the source of art and beauty, which was written by Friedrich Schiller. He is one of the most famous German philosopher. The Letters aims to articulate how aesthetic education can be  a way to which political freedom can be achieved when a person can be a fully man and a fully citizen.
There were five letters which was in enquiry to describe of how the roles of art and beauty in a human freedom. He asserts that aesthetic allows the individual to exist beyond the inner and outer constraint. It also enables the individual to experience physical and spiritual freedom.
In his opinion, the nature of moral instinct has given to man in order to serve as a guide and teacher until his enlightened intelligence gives him maturity. It can be concluded as a human’s being emotions have been educated by reason.
In Schiller's aesthetic philosophy, the human’s nature is divided into two. The human self (or Person) is that which persists, and its determining condition is that which changes. While the human self and its condition are distinct in finite being, but are united as an absolute being.
Schiller also stated that time is determined by the unchanging self. Every human being is a Person who is situated in a particular situation. The real Intelligence within the Person is permanent. However, the time determined the Condition of the Person. Thus, he concluded that the succession of a Person’s highly related to time which leads to a self awareness.
Schiller asserts that human beings must confront the task of trying to solve the reality outside of themselves based on to the law of necessity. These two are important and the challenging tasks  are determined by opposing forces in human nature: the sensual drive, and the rational drive. The sensual drive is toward physical reality, while the rational drive is toward formal reality.
Schiller also asserts that Person and Condition are reciprocally related to two realms of being. First is,in that the more autonomy or self-determining activity is transferred to the Person, the less that the Person is subject to changing forces in the world. The second is, the more a Person is determine to change the forces in the world, the less autonomy or self-determining activity is transferred to the Person. Aesthetic activity can be derived from a unity of Person and Condition. A reality is belong to the world if the Person be situated in a Condition.
According to Schiller, aesthetic education can produce not only an increased level of awareness or receptivity to the world but can also produce an increased intensity in the determining activity of the intellect. The aesthetic impulse can combine passive and active forces. Thus, it can produce a unity of feeling and reason.
Intensity is transferred from the active function of the intellect to the passive function of sensation, then the receptive faculty of sensation may predominate over the determining activity of the intellect. But if intensity is transferred from the passive function of sensation to the active function of the intellect, then the determining activity of the intellect may predominate over the receptive faculty of sensation. Thus, the aesthetic ideal can be achieved by an interaction of passive and active forces. This can produce a balance between feeling and reason.
The sensual drive exerts a physical constraint, the rational drive exerts a moral constraint. While the exclusion of freedom from the function of the sensual drive implies physical necessity, the passivity from the function of the rational drive implies moral necessity.
The goal of the sensual drive is more to the physical reality, while the goal of the rational drive is more to the formal reality. He asserts that the aesthetic ideal of beauty can be defined by a unity of physical and formal reality.
Schiller also wrote that beauty is an aesthetic unity of thought and feeling, of contemplation and sensation, of reason and intuition, of activity and passivity, of form and matter. The unity of this feeling enables human nature to be fulfilled. Beauty  may lead to the logical unit. However, when truth is not perceived, feeling may not follow thought, or thought may not follow feeling. But when beauty is perceived, thought is unified with feeling.
According to Schiller, freedom can be obtained when the sensual drive and rational drive are fully integrated, and when the individual can allow both drives to be fully expressed, without being constrained by them. Thus, the state of true aesthetic freedom is achieved by a process of mediation between a passive state of feeling and an active state of thinking.