On the Aesthetic Education of Man
(excerpts from Schiller's volume of the same title: pp. 27, 29, 33, 35, 43, 107.
Compiled by John Zerzan in his book Against Civilization)
Civilization, far from setting us free, in fact creates some new need with every new power it develops in us. The fetters of the physical tighten ever more alarmingly, so that fear of losing what we have stifles even the most burning impulse towards improvement, and the maxim of passive obedience passes for the supreme wisdom of life.
Have I not perhaps been too hard on our age in the picture I have just drawn? That is scarcely the reproach I anticipate. Rather a different one: that I have tried to make it prove too much. Such a portrait, you will tell me, does indeed resemble mankind as it is today; but does it not also resemble any people caught up in the process of civilization, since all of them, without exception, must fall away from Nature by the abuse of Reason before they can return to her by the use of Reason?
It was civilization itself which inflicted this wound upon modern man. Once the increase of empirical knowledge, and more exact modes of thought, made sharper divisions between the sciences inevitable, and once the increasingly complex machinery of State necessitated a more rigorous separation of ranks and occupations, then the inner unity of human nature was severed too, and a disastrous conflict set its harmonious powers at variance. The intuitive and the speculative understanding now withdrew in hostility to take up positions in their respective fields, whose frontiers they now began to guard with jealous mistrust; and with this confining of our activity to a particular sphere we have given ourselves a master within, who not infrequently ends by suppressing the rest of our potentialities. While in the one a riotous imagination ravages the hard-won fruits of the intellect, in another the spirit of abstraction stifles the fire at which the heart should have warmed itself and the imagination been kindled.
Thus, however much the world as a whole may benefit through this fragmentary specialization of human powers, it cannot be denied that the individuals affected by it suffer under the curse of this cosmic purpose. Athletic bodies can, it is true, be developed by gymnastic exercises; beauty only through the free and harmonious play of the limbs. In the same way the keying up of individual functions of the mind can indeed produce extraordinary human beings; but only the equal tempering of them all, happy and complete human beings. And in what kind of relation would we stand to either past or future ages, if the development of human nature were to make such sacrifice necessary? We would have been the serfs of mankind; for several millennia we would have done slaves' work for them, and our mutilated nature would bear impressed upon it the shameful marks of this servitude.
Man only plays when he is in the fullest sense of the word a human being, and he is only fully a human being when he plays.