Page:Principia Ethica 1922.djvu/226

192 By the cognitive element, which is equally necessary with emotions to the existence of a valuable appreciation, I mean merely the actual cognition or consciousness of any or all of an object’s beautiful qualities—that is to say, any or all of those elements in the object which possess any positive beauty. That such a cognitive element is essential to a valuable whole may be easily seen, by asking: What value should we attribute to the proper emotion excited by hearing Beethoven’s Fifth Symphony, if that emotion were entirely unaccompanied by any consciousness, either of the notes, or of the melodic and harmonic relations between them? And that the mere hearing of the Symphony, even accompanied by the appropriate emotion, is not sufficient, may be easily seen, if we consider what would be the state of a man, who should hear all the notes, but should not be aware of any of those melodic and harmonic relations, which are necessary to constitute the smallest beautiful elements in the Symphony.

116. (3) Connected with the distinction just made between ‘object’ in the sense of the qualities actually before the mind and ‘object’ in the sense of the whole thing which possesses the qualities actually before the mind, is another distinction of the utmost importance for a correct analysis of the constituents necessary to a valuable whole. It is commonly and rightly thought that to see beauty in a thing which has no beauty is in some way inferior to seeing beauty in that which really has it. But under this single description of ‘seeing beauty in that which has no beauty,’ two very different facts, and facts of very different value, may be included. We may mean either the attribution to an object of really beautiful qualities which it does not possess or the feeling towards qualities, which the object does possess but which are in reality not beautiful, an emotion which is appropriate only to qualities really beautiful. Both these facts are of very frequent occurrence; and in most instances of emotion both no doubt occur together: but they are obviously quite distinct, and the distinction is of the utmost importance for a correct estimate of values. The former may be called an error of judgment, and the latter an error of taste; but it is