Hegel begins his philosophy of art by first defining what the term aesthetic actually covers. He feels that aesthetics is the science of the senses or emotion (pg. 382). With this stated, he elaborates the point by illustrating how works of art in Germany were regarded by the emotions they were intended to evoke. He finds the term aesthetic too general to refer to art as he will explain it. Yet, after illustrating the flaws in the general definition of aesthetic, Hegel keeps the word in his writings for practical purposes.

To further narrow down the definition of art, Hegel excludes the beauty of nature from analysis. But, he is quick to point out that ‘aesthetic' is not limited to fine art. He feels that the beauty of art is higher than nature. His reasoning is that art is a product of intellectual conception and freedom. These ideas were quite important during the Enlightenment and Hegel's philosophy reflects this. Nature lacks both of these qualities as it is not self aware or free. Therefore, the beauty of nature is not an appropriate subject for analysis as it is an indefinite subject-matter destitute of any real criterion (pg.384). The beauty Hegel talks about is found in the mind. Only the mind is capable of discerning the truth and finding beauty that is of this ‘higher sphere' of intellectual conception and freedom; in essence a product of itself.

Once Hegel has specified what his philosophy includes as art, he then tackles the difficulties of investigating fine art using scientific methods. He places art firmly in the role of entertainer. It functions outside of the necessities of life as a frivolous activity that alleviates the stress of everyday living. The defense of art when faced with scientific analysis is based on the assumption that it is a luxury. In contrast, Hegel adds that art does contribute to the realm of human experience in a positive way. Despite its apparent frivolity, art can have serious aims associated with it. He mentions that art can be a mediator between opposing concepts, like reason and sensuality. Even after mentioning these positive aspects of art, Hegel feels that art does not quite fill the requirements of a scientific analysis. The fact remains that art is subservient to serious objects as it is still based in frivolity.

Even though art is beneath a serious object, both can create similar results. The difference for Hegel is that art does this through deception. Although he acknowledges that true and serious aims can be brought forth through deception, he feels that it is not the right method to reveal truth. He advocates using means that correspond with the dignity of the aim. In saying this, he basically says that only things that are real and true can create things that are real and true.

Hegel seems to crush any purpose of art under his scientific analysis up to this point. It is in his discussion of freedom that art regains any purpose in comparison to science. Art appeals to things outside of thought and demand faculties outside of science. The rigors of scientific discovery require a strict adherence to regulations. Art operates outside of this and is a freedom far beyond anything that science can be. This freedom allows the mind to reach a sphere beyond nature. When art is applied to scientific notions, all of the ‘extras' are stripped through contemplation, leaving only the essentials. Therefore, Hegel concludes, that art appears to fundamentally resist the regulative principle of thought, and to be ill-adapted for exact scientific discussion (pg. 387).

The only art that is worth examining is art that is free in its aims and means. Earlier, Hegel discredited art for creating deception, thereby making the truth unattainable through artistic means. He says that the truth is beyond emotion and external objects; nothing is actually real but that which is actual in its own independent right and substance, that which is of substance of nature and of mind (pg. 389). Art enters into this sphere, and reveals a reality that is born in the mind. This places art higher than science as a marker of truth.

Although Hegel credits art as being very significant in revealing the truth, he feels that society has changed so that art is no longer the highest indicator of truth. Things have changed so that the spirit of modernity is the highest form of the absolute. Because the artist cannot separate himself from the culture of the time, the art also gets caught up in that culture, where it loses some truth. Now art serves to stimulate judgement, where reflecting on the art serves to figure out its nature. Hegel says that the mind should grasp the original thought from the work by understanding the evolution of thought to art. By getting back to the original thought and reflecting on it, the mind should be able to reach the truth.

Hegel's philosophy does get around to a point, but all the contradictions within the theory itself tends to make it difficult to figure out what he is actually trying to say. After reading his theory, the major point that I got from the writing was that art and science are totally different and cannot be judged using the same criteria. This may not seem significant, but Hegel is the only philosopher so far who has clearly shown why this is so. That is the most important concept in his whole philosophy.