We refer throughout to the German Library edition of Schiller's Letters on the Aesthetic Education of Man in the essays: Friedrich Schiller, ed. Walter Hinderer and Daniel O. Dahlstrom, trans. Elizabeth M. Wilkinson and LA Willoughby New York: Continuum, 1993, 86-178. This is a translation of ' ber die sthetische Erziehung des, On the aesthetic education of man. A classic thought of the 18th century, Schiller's treatise on the role of art in society is among the most profound works of German philosophy. An important contribution to the history of ideas, it draws on a political analysis of contemporary society and the French Revolution, in particular to define Schiller's concept of aesthetic semblance. Schiller's seminal philosophical treatise, On the Aesthetic Education of Man, is a lengthy defense of the claim that art and aesthetic appreciation are indispensable, if indirect, means of cultivating morality and , as such, essential components of a just social order. It is not a surprise. At the end of his essay, Schiller does not forget to specify that the two freedoms are aesthetic freedoms, since "all sublimity and all beauty consists in appearance" and, implicitly, that these two freedoms are simply more or less of powerful expressions of moral independence itself, even if the sublime argues in favor of Friedrich Schiller. First published Friday, substantial revision Monday. Johann Christoph Friedrich Schiller (1759-1805) is best known for his immense influence on German literature. During his relatively short life, he authored an extraordinary series of dramas, including The Thieves, Maria Stuart, and the aesthetically transformative trilogy of Benjamin Wihstutz. Two years before his death and ten years after his letters to the Prince of Augustenburg, Friedrich Schiller, in the Prologue to his tragic drama The Bride of Messina, recalls the leitmotifs of aesthetic education: Everyone expects a certain thing from the imaginary arts. Abstract. This essay reevaluates Schiller's idea of beauty as freedom in appearance, as presented in his Kallias or On Beauty (1793), in the context of early modern and early modern thought which was based on a fundamental division between nature and freedom, the world and man. . Schiller's view that natural beauty results from freedom, the Kalliasbriefe show the philosophical richness of Schiller's understanding of "aesthetics" as an essential dimension of human existence, distinct and perhaps even more ideal, it that is to say, more faithful to “human” nature than a simple epistemological and purely moral relationship with the world. They also constitute an important source of exploration,