Butthemindssetonfirebythisidealhavenotallreceivedanequalshareofcalmfromthecreativegenius-thatgreatandpatienttemperwhichisrequiredtoimpresstheidealonthedumbmarble，ortospreaditoverapageofcold，soberletters，andthenentrustittothefaithfulhandsoftime。Thisdivinedinstinct，andcreativeforce，muchtooardenttofollowthispeacefulwalk，oftenthrowsitselfimmediatelyonthepresent，onactivelife，andstrivestotransformtheshapelessmatterofthemoralworld。Themisfortuneofhisbrothers，ofthewholespecies，appealsloudlytotheheartofthemanoffeeling;theirabasementappealsstilllouder;
enthusiasmisinflamed，andinsoulsendowedwithenergytheburningdesireaspiresimpatientlytoactionandfacts。Buthasthisinnovatorexaminedhimselftoseeifthesedisordersofthemoralworldwoundhisreason，oriftheydonotratherwoundhisself-love？Ifhedoesnotdeterminethispointatonce，hewillfinditfromtheimpulsivenesswithwhichhepursuesapromptanddefiniteend。Apure，moralmotivehasforitsendtheabsolute;timedoesnotexistforit，andthefuturebecomesthepresenttoitdirectly，byanecessarydevelopment，ithastoissuefromthepresent。
Toareasonhavingnolimitsthedirectiontowardsanendbecomesconfoundedwiththeaccomplishmentofthisend，andtoenteronacourseistohavefinishedit。
If，then，ayoungfriendofthetrueandofthebeautifulweretoaskmehow，notwithstandingtheresistanceofthetimes，hecansatisfythenoblelongingofhisheart，Ishouldreply：Directtheworldonwhichyouacttowardsthatwhichisgood，andthemeasuredandpeacefulcourseoftimewillbringabouttheresults。Youhavegivenitthisdirectionifbyyourteachingyouraiseitsthoughtstowardsthenecessaryandtheeternal;
if，byyouractsoryourcreations，youmakethenecessaryandtheeternaltheobjectofyourleanings。Thestructureoferrorandofallthatisarbitrarymustfall，andithasalreadyfallen，assoonasyouaresurethatitistottering。Butitisimportantthatitshouldnotonlytotterintheexternalbutalsointheinternalman。Cherishtriumphanttruthinthemodestsanctuaryofyourheart;giveitanincarnateformthroughbeauty，thatitmaynotonlybetheunderstandingthatdoeshomagetoit，butthatfeelingmaylovinglygraspitsappearance。Andthatyoumaynotbyanychancetakefromexternalrealitythemodelwhichyouyourselfoughttofurnish，donotventureintoitsdangeroussocietybeforeyouareassuredinyourownheartthatyouhaveagoodescortfurnishedbyidealnature。
Livewithyourage，butbenotitscreation;labourforyourcontemporaries，butdoforthemwhattheyneed，andnotwhattheypraise。Withouthavingsharedtheirfaults，sharetheirpunishmentwithanobleresignation，andbendundertheyokewhichtheyfindisaspainfultodispensewithastobear。Bytheconstancywithwhichyouwilldespisetheirgoodfortune，youwillprovetothemthatitisnotthroughcowardicethatyousubmittotheirsufferings。Seetheminthoughtsuchastheyoughttobewhenyoumustactuponthem;butseethemastheyarewhenyouaretemptedtoactforthem。Seektoowetheirsuffragetotheirdignity;buttomakethemhappykeepanaccountoftheirunworthiness;thus，ontheonehand，thenoblenessofyourheartwillkindletheirs，and，ontheother，yourendwillnotbereducedtonothingnessbytheirunworthiness。Thegravityofyourprincipleswillkeepthemofffromyou，butinplaytheywillstillendurethem。Theirtasteispurerthantheirheart，anditisbytheirtasteyoumustlayholdofthissuspiciousfugitive。Invainwillyoucombattheirmaxims，invainwillyoucondemntheiractions;butyoucantryyourmouldinghandontheirleisure。Driveawaycaprice，frivolity，andcoarseness，fromtheirpleasures，andyouwillbanishthemimperceptiblyfromtheiracts，andlengthfromtheirfeelings。Everywherethatyoumeetthem，surroundthemwithgreat，noble，andingeniousforms;multiplyaroundthemthesymbolsofperfection，tillappearancetriumphsoverreality，andartovernature。
LetterX。
Convincedbymyprecedingletters，youagreewithmeonthispoint，thatmancandepartfromhisdestinationbytwooppositeroads，thatourepochisactuallymovingonthesetwofalseroads，andthatithasbecometheprey，inonecase，ofcoarseness，andelsewhereofexhaustionanddepravity。
Itisthebeautifulthatmustbringitbackfromthistwofolddeparture。
Buthowcanthecultivationofthefineartsremedy，atthesametime，theseoppositedefects，anduniteinitselftwocontradictoryqualities？
Canitbindnatureinthesavage，andsetitfreeinthebarbarian？Canitatoncetightenaspringandlooseit，andifitcannotproducethisdoubleeffect，howwillitbereasonabletoexpectfromitsoimportantaresultastheeducationofman？
Now，althoughaninfinitebeing，adivinitycouldnotbecome（orbesubjecttotime），stillatendencyoughttobenameddivinewhichhasforitsinfiniteendthemostcharacteristicattributeofthedivinity;theabsolutemanifestationofpower-therealityofallthepossible-andtheabsoluteunityofthemanifestation（thenecessityofallreality）。
Itcannotbedisputedthatmanbearswithinhimself，inhispersonality，apredispositionfordivinity。Thewaytodivinity-iftheword\"way\"
canbeappliedtowhatneverleadstoitsend-isopentohimineverydirection。
Consideredinitselfandindependentlyofallsensuousmatter，hispersonalityisnothingbutthepurevirtualityofapossibleinfinitemanifestation，andsolongasthereisneitherintuitionnorfeeling，itisnothingmorethanaform，anemptypower。Consideredinitself，andindependentlyofallspontaneousactivityofthemind，sensuousnesscanonlymakeamaterialman;withoutit，itisapureform;butitcannotinanywayestablishaunionbetweenmatterandit。Solongasheonlyfeels，wishes，andactsundertheinfluenceofdesire，heisnothingmorethantheworld，ifbythiswordwepointoutonlytheformlesscontentsoftime。Withoutdoubt，itisonlyhissensuousnessthatmakeshisstrengthpassintoefficaciousacts，butitishispersonalityalonethatmakesthisactivityhisown。
Thus，thathemaynotonlybeaworld，hemustgiveformtomatter，andinordernottobeamereform，hemustgiverealitytothevirtualitythathebearsinhim。Hegivesmattertoformbycreatingtime，andbyopposingtheimmutabletochange，thediversityoftheworldtotheeternalunityoftheEgo。Hegivesaformtomatterbyagainsuppressingtime，bymaintainingpermanenceinchange，andbyplacingthediversityoftheworldundertheunityoftheEgo。
Nowfromthissourceissueformantwooppositeexigencies，thetwofundamentallawsofsensuous-rationalnature。Thefirsthasforitsobjectabsolutereality;itmustmakeaworldofwhatisonlyform，manifestallthatinitisonlyaforce。Thesecondlawhasforitsobjectabsoluteformality;itmustdestroyinhimallthatisonlyworld，andcarryoutharmonyinallchanges。Inotherterms，hemustmanifestallthatisinternal，andgiveformtoallthatisexternal。Consideredinitsmostloftyaccomplishment，thistwofoldlabourbringsusbacktotheideaofhumanitywhichwasmystartingpoint。
PartIII。
LetterXII。
Thistwofoldlabourortask，whichconsistsinmakingthenecessarypassintorealityinusandinmakingoutofusrealitysubjecttothelawofnecessity，isurgeduponusasadutybytwoopposingforces，whicharejustlystyledimpulsionsorinstincts，becausetheyimpelustorealisetheirobject。Thefirstoftheseimpulsions，whichIshallcallthesensuousinstinct，issuesfromthephysicalexistenceofman，orfromsensuousnature;
anditisthisinstinctwhichtendstoenclosehiminthelimitsoftimeandtomakeofhimamaterialbeing;Idonotsaytogivehimmatter，fortodotthatacertainfreeactivityofthepersonalitywouldbenecessary，which，receivingmatter，distinguishesitfromtheEgo，orwhatispermanent。
BymatterIonlyunderstandinthisplacethechangeorrealitythatfillstime。Consequentlytheinstinctrequiresthatthereshouldbechange，andthattimeshouldcontainsomething。Thissimplyfilledstateoftimeisnamedsensation，anditisonlyinthisstatethatphysicalexistencemanifestsitself。
Asallthatisintimeissuccessive，itfollowsbythatfactalonethatsomethingis：alltheremainderisexcluded。Whenonenoteonaninstrumentistouched，amongallthosethatitvirtuallyoffers，thisnotealoneisreal。Whenmanisactuallymodified，theinfinitepossibilityofallhismodificationsislimitedtothissinglemodeofexistence。Thus，then，theexclusiveactionofsensuousimpulsionhasforitsnecessaryconsequencethenarrowestlimitation。Inthisstatemanisonlyaunityofmagnitude，acompletemomentintime;or，tospeakmorecorrectly，heisnot，forhispersonalityissuppressedaslongassensationholdsswayoverhimandcarriestimealongwithit。
Thisinstinctextendsitsdomainsovertheentiresphereofthefiniteinman，andasformisonlyrevealedinmatter，andtheabsolutebymeansofitslimits，thetotalmanifestationofhumannatureisconnectedonacloseanalysiswiththesensuousinstinct。Butthoughitisonlythisinstinctthatawakensanddevelopswhatexistsvirtuallyinman，itisneverthelessthisveryinstinctwhichrendershisperfectionimpossible。
Itbindsdowntotheworldofsensebyindestructibletiesthespiritthattendshigheranditcallsbacktothelimitsofthepresent，abstractionwhichhaditsfreedevelopmentinthesphereoftheinfinite。Nodoubt，thoughtcanescapeitforamoment，andafirmwillvictoriouslyresistsitsexigencies;butsooncompressednatureresumesherrightstogiveanimperiousrealitytoourexistence，togiveitcontents，substance，knowledge，andanaimforouractivity。
Thesecondimpulsion，whichmaybenamedtheformalinstinct，issuesfromtheabsoluteexistenceofman，orfromhisrationalnature，andtendstosetfree，andbringharmonyintothediversityofitsmanifestations，andtomaintainpersonalitynotwithstandingallthechangesofstate。Asthispersonality，beinganabsoluteandindivisibleunity，canneverbeincontradictionwithitself，asweareourselvesforever，thisimpulsion，whichtendstomaintainpersonality，canneverexactinonetimeanythingbutwhatitexactsandrequiresforever。Itthereforedecidesforalwayswhatitdecidesnow，andordersnowwhatitordersforever。Henceitembracesthewholeseriesoftimes，orwhatcomestothesamething，itsuppressestimeandchange。Itwishestherealtobenecessaryandeternal，anditwishestheeternalandthenecessarytobereal;inotherterms，ittendstotruthandjustice。
Ifthesensuousinstinctonlyproducesaccidents，theformalinstinctgiveslaws，lawsforeveryjudgmentwhenitisaquestionofknowledge，lawsforeverywillwhenitisaquestionofaction。Whether，therefore，werecogniseanobjectorconceiveanobjectivevaluetoastateofthesubject，whetherweactinvirtueofknowledgeormakeoftheobjectivethedeterminingprincipleofourstate;inbothcaseswewithdrawthisstatefromthejurisdictionoftime，andweattributetoitrealityforallmenandforalltime，thatthis，universalityandnecessity。Feelingcanonlysay：\"Thatistrueforthissubjectandatthismoment，\"andtheremaycomeanothermoment，anothersubject，whichwithdrawstheaffirmationfromtheactualfeeling。Butwhenoncethoughtpronouncesandsays：\"Thatis，\"itdecidesforeverandever，andthevalidityofitsdecisionisguaranteedbythepersonalityitself，whichdefiesallchange。Inclinationcanonlysay：\"Thatisgoodforyourindividualityandpresentnecessity;\"
butthechangingcurrentofaffairswillsweepthemaway，andwhatyouardentlydesiretodaywillformtheobjectofyouraversiontomorrow。Butwhenthemoralfeelingsays：\"Thatoughttobe，\"itdecidesforever。Ifyouconfessthetruthbecauseitisthetruth，andifyoupracticejusticebecauseitisjustice，youhavemadeofaparticularcasethelawofallpossiblecases，andtreatedonemomentofyourlifeaseternity。
Accordingly，whentheformalimpulseholdsswayandthepureobjectactsinus，thebeingattainsitshighestexpansion，allbarriersdisappear，andfromtheunityofmagnitudeinwhichmanwasenclosedbyanarrowsensuousness，herisestotheunityofidea，whichembracesandkeepssubjecttheentiresphereofphaenomena。Duringthisoperationwearenolongerintime，buttimeisinuswithitsinfinitesuccession。Wearenolongerindividualsbutaspecies;thejudgmentofallspiritsisexpressedbyourown，andthechoiceofallheartsisrepresentedbyourownact。
LetterXIII。
Onafirstsurvey，nothingappearsmoreopposedthanthesetwoimpulsions;
onehavingforitsobjectchange，theotherimmutability，andyetitisthesetwonotionsthatexhaustthenotionofhumanity，andathirdfundamentalimpulsion，holdingamediumbetweenthem，isquiteinconceivable。Howthenshallwere-establishtheunityofhumannature，aunitythatappearscompletelydestroyedbythisprimitiveandradicalopposition？
Iadmitthesetwotendenciesarecontradictory，butitshouldbenoticedthattheyarenotsointhesameobjects。Butthingsthatdonotmeetcannotcomeintocollision。Nodoubtthesensuousimpulsiondesireschange;butitdoesnotwishthatitshouldextendtopersonalityanditsfield，northatthereshouldbeachangeofprinciples。Theformalimpulsionseeksunityandpermanence，butitdoesnotwishtheconditiontoremainfixedwiththeperson，thatthereshouldbeidentityoffeeling。Thereforethesetwoimpulsionsarenotdividedbynature，andif，nevertheless，theyappearso，itisbecausetheyhavebecomedividedbytransgressingnaturefreely，byignoringthemselves，andbyconfoundingtheirspheres。Theofficeofcultureistowatchoverthemandtosecuretoeachoneitsproperlimits;
thereforeculturehastogiveequaljusticetoboth，andtodefendnotonlytherationalimpulsionagainstthesensuous，butalsothelatteragainsttheformer。Henceshehastoactatwofoldpart：first，toprotectsenseagainsttheattacksoffreedom;secondly，tosecurepersonalityagainstthepowerofsensations。Oneoftheseendsisattainedbythecultivationofthesensuous，theotherbythatofthereason。
Sincetheworldisdevelopedintime，orchange，theperfectionofthefacultythatplacesmeninrelationwiththeworldwillnecessarilybethegreatestpossiblemutabilityandextensiveness。Sincepersonalityispermanenceinchange，theperfectionofthisfaculty，whichmustbeopposedtochange，willbethegreatestpossiblefreedomofaction（autonomy）andintensity。Themorethereceptivityisdevelopedundermanifoldaspects，themoreitismovableandofferssurfacestophaenomena，thelargeristhepartoftheworldseizeduponbyman，andthemorevirtualitieshedevelopsinhimself。Again，inproportionasmangainsstrengthanddepth，anddepthandreasongaininfreedom，inthatproportionmantakesinalargershareoftheworld，andthrowsoutformsoutsidehimself。Thereforehisculturewillconsist，first，inplacinghisreceptivityoncontactwiththeworldinthegreatestnumberofpointspossible，andinraisingpassivitytothehighestexponentonthesideoffeeling;secondly，inprocuringforthedeterminingfacultythegreatestpossibleamountofindependence，inrelationtothereceptivepower，andinraisingactivitytothehighestdegreeonthesideofreason。Bytheunionofthesetwoqualitiesmanwillassociatethehighestdegreeofself-spontaneity（autonomy）andoffreedomwiththefullestplenitudeofexistenceandinsteadofabandoninghimselftotheworldsoastogetlostinit，hewillratherabsorbitinhimself，withalltheinfinitudeofitsphaenomena，andsubjectittotheunityofhisreason。
Butmancaninvertthisrelation，andthusfailinattaininghisdestinationintwoways。Hecanhandovertothepassiveforcetheintensitydemandedbytheactiveforce;hecanencroachbymaterialimpulsionontheformalimpulsion，andconvertthereceptiveintothedeterminingpower。Hecanattributetotheactiveforcetheextensivenessbelongingtothepassiveforce，hecanencroachbytheformalimpulsiononthematerialimpulsion，andsubstitutethedeterminingforthereceptivepower。Intheformercase，hewillneverbeanEgo，apersonality;inthesecondcase，hewillneverbeaNon-Ego，andhenceinbothcaseshewillbeneithertheonenortheother，consequentlyhewillbenothing。
Infact，ifthesensuousimpulsionbecomesdetermining，ifthesensesbecomelaw-givers，andiftheworldstiflespersonality，helosesasobjectwhathegainsinforce。Itmaybesaidofmanthatwhenheisonlythecontentsoftime，heisnotandconsequentlyhehasnoothercontents。
Hisconditionisdestroyedatthesametimeashispersonality，becausethesearetwocorrelativeideas，becausechangepresupposespermanence，andalimitedrealityimpliesaninfinitereality。Iftheformalimpulsionbecomesreceptive，thatis，ifthoughtanticipatessensation，andthepersonsubstitutesitselfintheplaceoftheworld，itlosesasasubjectandautonomousforcewhatitgainsasobject，becauseimmutabilityimplieschange，andthattomanifestitselfalsoabsoluterealityrequireslimits。
Assoonasmanisonlyform，hehasnoform，andthepersonalityvanisheswiththecondition。Inaword，itisonlyinasmuchasheisspontaneous，autonomous，thatthereisrealityoutofhim，thatheisalsoreceptive;
anditisonlyinasmuchasheisreceptivethatthereisrealityinhimthatheisathinkingforce。
Consequentlythesetwoimpulsionsrequirelimits，andlookeduponasforces，theyneedtempering;theformerthatitmaynotencroachonthefieldoflegislation，thelatterthatitmaynotinvadethegroundoffeeling。
Butthistemperingandmoderatingthesensuousimpulsionoughtnottobetheeffectofphysicalimpotenceorofabluntingofsensations，whichisalwaysamatterforcontempt。Itmustbeafreeact，anactivityoftheperson，whichbyitsmoralintensitymoderatesthesensuousintensity，andbytheswayofimpressionstakesfromthemindepthwhatitgivestheminsurfaceorbreadth。Thecharactermustplacelimitstotemperament，forthesenseshaveonlytherighttoloseelementsifitbetotheadvantageofthemind。Initsturn，thetemperingoftheformalimpulsionmustnotresultfrommoralimpotence，fromarelaxationofthoughtandwill，whichwoulddegradehumanity。Itisnecessarythattheglorioussourceofthissecondtemperingshouldbethefullnessofsensations;itisnecessarythatsensuousnessitselfshoulddefenditsfieldwithavictoriousarmandresisttheviolencethattheinvadingactivityofthemindwoulddotoit。Inaword，itisnecessarythatthematerialimpulsionshouldbecontainedinthelimitsofproprietybypersonality，andtheformalimpulsionbyreceptivityornature。
LetterXIV。
Wehavebeenbroughttotheideaofsuchacorrelationbetweenthetwoimpulsionsthattheactionoftheoneestablishesandlimitsatthesametimetheactionoftheother，andthateachofthem，takeninisolation，doesarriveatitshighestmanifestationjustbecausetheotherisactive。
Nodoubtthiscorrelationofthetwoimpulsionsissimplyaproblemadvancedbyreason，andwhichmanwillonlybeabletosolveintheperfectionofhisbeing。Itisinthestrictestsignificationoftheterm：theideaofhishumanity;accordingly，itisaninfinitetowhichhecanapproachnearerandnearerinthecourseoftime，butwithouteverreachingit。
\"Heoughtnottoaimatformtotheinjuryofreality，nortorealitytothedetrimentoftheform。Hemustratherseektheabsolutebeingbymeansofadeterminatebeing，andthedeterminatebeingbymeansofaninfinitebeing。Hemustsettheworldbeforehimbecauseheisaperson，andhemustbeapersonbecausehehastheworldbeforehim。Hemustfeelbecausehehasaconsciousnessofhimself，andhemusthaveaconsciousnessofhimselfbecausehefeels。\"Itisonlyinconformitywiththisideathatheisamaninthefullsenseoftheword;buthecannotbeconvincedofthissolongashegiveshimselfupexclusivelytooneofthesetwoimpulsions，oronlysatisfiesthemoneaftertheother。Foraslongasheonlyfeels，hisabsolutepersonalityandexistenceremainamysterytohim，andaslongasheonlythinks，hisconditionorexistenceintimeescapeshim。
Butiftherewerecasesinwhichhecouldhaveatoncethistwofoldexperienceinwhichhewouldhavetheconsciousnessofhisfreedomandthefeelingofhisexistencetogether，inwhichhewouldsimultaneouslyfeelasmatterandknowhimselfasspirit，insuchcases，andinsuchonly，wouldhehaveacompleteintuitionofhishumanity，andtheobjectthatwouldprocurehimthisintuitionwouldbeasymbolofhisaccomplisheddestiny，andconsequentlyservetoexpresstheinfinitetohim-sincethisdestinationcanonlybefulfilledinthefullnessoftime。
Presumingthatcasesofthiskindcouldpresentthemselvesinexperience，theywouldawakeinhimanewimpulsion，which，preciselybecausethetwootherimpulsionswouldco-operateinit，wouldbeopposedtoeachofthemtakeninisolation，andmight，withgoodgrounds，betakenforanewimpulsion。
Thesensuousimpulsionrequiresthatthereshouldbechange，thattimeshouldhavecontents;theformalimpulsionrequiresthattimeshouldbesuppressed，thatthereshouldbenochange。Consequently，theimpulsioninwhichbothoftheothersactinconcert-allowmetocallittheinstinctofplay，tillIexplaintheterm-theinstinctofplaywouldhaveasitsobjecttosuppresstimeintimetoconciliatethestateoftransitionorbecomingwiththeabsolutebeing，changewithidentity。
Thesensuousinstinctwishestobedetermined，itwishestoreceiveanobject;theformalinstinctwishestodetermineitself，itwishestoproduceanobject。Thereforetheinstinctofplaywillendeavortoreceiveasitwoulditselfhaveproduced，andtoproduceasitaspirestoreceive。
Thesensuousimpulsionexcludesfromitssubjectallautonomyandfreedom;
theformalimpulsionexcludesalldependenceandpassivity。Buttheexclusionoffreedomisphysicalnecessity;theexclusionofpassivityismoralnecessity。
Thusthetwoimpulsionssubduethemind：theformertothelawsofnature，thelattertothelawsofreason。Itresultsfromthisthattheinstinctofplay，whichunitesthedoubleactionofthetwootherinstincts，willcontentthemindatoncemorallyandphysically。Hence，asitsuppressesallthatiscontingent，itwillalsosuppressallcoercion，andwillsetmanfreephysicallyandmorally。Whenwewelcomewitheffusionsomeonewhodeservesourcontempt，wefeelpainfullythatnatureisconstrained。
Whenwehaveahostilefeelingagainstapersonwhocommandsouresteem，wefeelpainfullytheconstraintofreason。Butifthispersoninspiresuswithinterest，andalsowinsouresteem，theconstraintoffeelingvanishestogetherwiththeconstraintofreason，andwebegintolovehim，thatistosay，toplay，totakerecreation，atoncewithourinclinationandouresteem。
Moreover，asthesensuousimpulsioncontrolsusphysically，andtheformalimpulsionmorally，theformermakesourformalconstitutioncontingent，andthelattermakesourmaterialconstitutioncontingent，thatistosay，thereiscontingenceintheagreementofourhappinesswithourperfection，andreciprocally。Theinstinctofplay，inwhichbothactinconcert，willrenderbothourformalandourmaterialconstitutioncontingent;accordingly，ourperfectionandourhappinessinlikemanner。Andontheotherhand，exactlybecauseitmakesbothofthemcontingent，andbecausethecontingentdisappearswithnecessity，itwillsuppressthiscontingenceinboth，andwillthusgiveformtomatterandrealitytoform。Inproportionthatitwilllessenthedynamicinfluenceoffeelingandpassion，itwillplacetheminharmonywithrationalideas，andbytakingfromthelawsofreasontheirmoralconstraint，itwillreconcilethemwiththeinterestofthesenses。
LetterXV。
IapproachcontinuallynearertotheendtowhichIleadyou，byapathofferingfewattractions。Bepleasedtofollowmeafewstepsfurther，andalargehorizonwillopenuptoyouandadelightfulprospectwillrewardyouforthelabouroftheway。
Theobjectofthesensuousinstinct，expressedinauniversalconception，isnamedLifeinthewidestacceptation：aconceptionthatexpressesallmaterialexistenceandallthatisimmediatelypresentinthesenses。Theobjectoftheformalinstinct，expressedinauniversalconception，iscalledshapeorform，aswellinanexactasinaninexactacceptation;
aconceptionthatembracesallformalqualitiesofthingsandallrelationsofthesametothethinkingpowers。Theobjectoftheplayinstinct，representedinageneralstatement，maythereforebearthenameoflivingform;atermthatservestodescribeallaestheticqualitiesofphaenomena，andwhatpeoplestyle，inthewidestsense，beauty。
Beautyisneitherextendedtothewholefieldofalllivingthingsnormerelyenclosedinthisfield。Amarbleblock，thoughitisandremainslifeless，canneverthelessbecomealivingformbythearchitectandsculptor;
aman，thoughhelivesandhasaform，isfarfrombeingalivingformonthataccount。Forthistobethecase，itisnecessarythathisformshouldbelife，andthathislifeshouldbeaform。Aslongasweonlythinkofhisform，itislifeless，amereabstraction;aslongasweonlyfeelhislife，itiswithoutform，amereimpression。Itisonlywhenhisformlivesinourfeeling，andhislifeinourunderstanding，heisthelivingform，andthiswilleverywherebethecasewherewejudgehimtobebeautiful。
Butthegenesisofbeautyisbynomeansdeclaredbecauseweknowhowtopointoutthecomponentparts，whichintheircombinationproducebeauty。
Fortothisenditwouldbenecessarytocomprehendthatcombinationitself，whichcontinuestodefyourexploration，aswellasallmutualoperationbetweenthefiniteandtheinfinite。Thereason，ontranscendentalgrounds，makesthefollowingdemand：Thereshallbeacommunionbetweentheformalimpulseandthematerialimpulse-thatis，thereshallbeaplayinstinct-becauseitisonlytheunityofrealitywiththeform，oftheaccidentalwiththenecessary，ofthepassivestatewithfreedom，thattheconceptionofhumanityiscompleted。Reasonisobligedtomakethisdemand，becausehernatureimpelshertocompletenessandtotheremovalofallbounds;
whileeveryexclusiveactivityofoneortheotherimpulseleaveshumannatureincompleteandplacesalimitinit。Accordingly，assoonasreasonissuesthemandate，\"ahumanityshallexist，\"itproclaimsatthesametimethelaw，\"thereshallbeabeauty。\"Experiencecananswerusifthereisabeauty，andweshallknowitassoonasshehastaughtusifahumanitycanexist。Butneitherreasonnorexperiencecantellushowbeautycanbe，andhowahumanityispossible。
Weknowthatmanisneitherexclusivelymatternorexclusivelyspirit。
Accordingly，beauty，astheconsummationofhumanity，canneitherbeexclusivelymerelife，ashasbeenassertedbysharp-sightedobservers，whokepttooclosetothetestimonyofexperience，andtowhichthetasteofthetimewouldgladlydegradeit;Norcanbeautybemerelyform，ashasbeenjudgedbyspeculativesophists，whodepartedtoofarfromexperience，andbyphilosophicartists，whowereledtoomuchbythenecessityofartinexplainingbeauty;
itisratherthecommonobjectofbothimpulses，thatis，oftheplayinstinct。
Theuseoflanguagecompletelyjustifiesthisname，asitiswonttoqualifywiththewordplaywhatisneithersubjectivelynorobjectivelyaccidental，andyetdoesnotimposenecessityeitherexternallyorinternally。Asthemindintheintuitionofthebeautifulfindsitselfinahappymediumbetweenlawandnecessity，itis，becauseitdividesitselfbetweenboth，emancipatedfromthepressureofboth。Theformalimpulseandthematerialimpulseareequallyearnestintheirdemands，becauseonerelatesinitscognitiontothingsintheirrealityandtheothertotheirnecessity;becauseinactionthefirstisdirectedtothepreservationoflife，thesecondtothepreservationofdignity，andthereforebothtotruthandperfection。
Butlifebecomesmoreindifferentwhendignityismixedupwithit，anddutyonlongercoerceswheninclinationattracts。Inlikemannerthemindtakesintherealityofthings，materialtruth，morefreelyandtranquillyassoonasitencountersformaltruth，thelawofnecessity;nordoesthemindfinditselfstrungbyabstractionassoonasimmediateintuitioncanaccompanyit。Inoneword，whenthemindcomesintocommunionwithideas，allrealitylosesitsseriousvaluebecauseitbecomessmall;andasitcomesincontactwithfeeling，necessitypartsalsowithitsseriousvaluebecauseitiseasy。
Butperhapstheobjectionhasforsometimeoccurredtoyou，Isnotthebeautifuldegradedbythis，thatitismadeamereplay？andisitnotreducedtotheleveloffrivolousobjectswhichhaveforagespassedunderthatname？Doesitnotcontradicttheconceptionofthereasonandthedignityofbeauty，whichisneverthelessregardedasaninstrumentofculture，toconfineittotheworkofbeingamereplay？anddoesitnotcontradicttheempiricalconceptionofplay，whichcancoexistwiththeexclusionofalltaste，toconfineitmerelytobeauty？
Butwhatismeantbyamereplay，whenweknowthatinallconditionsofhumanitythatverythingisplay，andonlythatisplaywhichmakesmancompleteanddevelopssimultaneouslyhistwofoldnature？Whatyoustylelimitation，accordingtoyourrepresentationofthematter，accordingtomyviews，whichIhavejustifiedbyproofs，Inameenlargement。Consequently，Ishouldhavesaidexactlythereverse：manisseriousonlywiththeagreeable，withthegood，andwiththeperfect，butheplayswithbeauty。Insayingthiswemustnotindeedthinkoftheplaysthatareinvogueinreallife，andwhichcommonlyreferonlytohismaterialstate。Butinreallifeweshouldalsoseekinvainforthebeautyofwhichweareherespeaking。
Theactuallypresentbeautyisworthyofthereally，oftheactually，presentplayimpulse;butbytheidealofbeauty，whichissetupbythereason，anidealoftheplay-instinctisalsopresented，whichmanoughttohavebeforehiseyesinallhisplays。
Therefore，noerrorwilleverbeincurredifweseektheidealofbeautyonthesameroadonwhichwesatisfyourplay-impulse。WecanimmediatelyunderstandwhytheidealformofaVenus，ofaJuno，andofanApollo，istobesoughtnotatRome，butinGreece，ifwecontrasttheGreekpopulation，delightinginthebloodlessathleticcontestsofboxing，racing，andintellectualrivalryatOlympia，withtheRomanpeoplegloatingovertheagonyofagladiator。Nowthereasonpronouncesthatthebeautifulmustnotonlybelifeandform，butalivingform，thatis，beauty，inasmuchasitdictatestomanthetwofoldlawofabsoluteformalityandabsolutereality。Reasonalsouttersthedecisionthatmanshallonlyplaywithbeauty，andheshallonlyplaywithbeauty。
For，tospeakoutonceforall，manonlyplayswheninthefullmeaningofthewordheisaman，andheisonlycompletelyamanwhenheplays。
Thisproposition，whichatthismomentperhapsappearsparadoxical，willreceiveagreatanddeepmeaningifwehaveadvancedfarenoughtoapplyittothetwofoldseriousnessofdutyandofdestiny。Ipromiseyouthatthewholeedificeofaestheticartandthestillmoredifficultartoflifewillbesupportedbythisprinciple。Butthispropositionisonlyunexpectedinscience;longagoitlivedandworkedinartandinthefeelingoftheGreeks，hermostaccomplishedmasters;onlytheyremovedtoOlympuswhatoughttohavebeenpreservedonearth。Influencedbythetruthofthisprinciple，theyeffacedfromthebrowoftheirgodstheearnestnessandlabourwhichfurrowthecheeksofmortals，andalsothehollowlustthatsmoothestheemptyface。Theysetfreetheeverserenefromthechainsofeverypurpose，ofeveryduty，ofeverycare，andtheymadeindolenceandindifferencetheenviedconditionofthegodlikerace;merelyhumanappellationsforthefreestandhighestmind。Aswellthematerialpressureofnaturallawsasthespiritualpressureofmorallawslostitselfinitshigherideaofnecessity，whichembracedatthesametimebothworlds，andoutoftheunionofthesetwonecessitiesissuedtruefreedom。Inspiredbythisspirit，theGreeksalsoeffacedfromthefeaturesoftheirideal，togetherwithdesireorinclination，alltracesofvolition，or，betterstill，theymadebothunrecognisable，becausetheyknewhowtowedthembothintheclosestalliance。ItisneithercharmnorisitdignitywhichspeaksfromthegloriousfaceoftheJunoLudovici;itisneitherofthese，foritisbothatonce。Whilethefemalegodchallengesourveneration，thegodlikewomanatthesametimeskindlesourlove。Butwhileinecstasywegiveourselvesuptotheheavenlybeauty，theheavenlyself-reposeawesusback。Thewholeformrestsanddwellsinitself-afullycompletecreationinitself-andasifshewereoutofspace，withoutadvanceorresistance;
itshowsnoforcecontendingwithforce，noopeningthroughwhichtimecouldbreakin。Irresistiblycarriedawayandattractedbyherwomanlycharm，keptoffatadistancebyhergodlydignity，wealsofindourselvesatlengthinthestateofthegreatestrepose，andtheresultisawonderfulimpression，forwhichtheunderstandinghasnoideaandlanguagenoname。
LetterXVI。
Fromtheantagonismofthetwoimpulsions，andfromtheassociationoftwooppositeprinciples，wehaveseenbeautytoresult，ofwhichthehighestidealmustthereforebesoughtinthemostperfectunionandequilibriumpossibleoftherealityandoftheform。Butthisequilibriumremainsalwaysanideathatrealitycannevercompletelyreach。Inreality，therewillalwaysremainapreponderanceofoneoftheseelementsovertheother，andthehighestpointtowhichexperiencecanreachwillconsistinanoscillationbetweentwoprinciples，whensometimesrealityandatothersformwillhavetheadvantage。Idealbeautyisthereforeeternallyoneandindivisible，becausetherecanonlybeonesingleequilibrium;onthecontrary，experimentalbeautywillbeeternallydouble，becauseintheoscillationtheequilibriummaybedestroyedintwoways-thissideandthat。
Ihavecalledattentionintheforegoingletterstoafactthatcanalsoberigorouslydeducedfromtheconsiderationsthathaveengagedourattentiontothepresentpoint;thisfactisthatanexcitingandalsoamoderatingactionmaybeexpectedfromthebeautiful。Thetemperingactionisdirectedtokeepwithinproperlimitsthesensuousandtheformalimpulsions;
theexciting，tomaintainbothofthemintheirfullforce。Butthesetwomodesofactionofbeautyoughttobecompletelyidentifiedintheidea。
Thebeautifuloughttotemperwhileuniformlyexcitingthetwonatures，anditoughtalsotoexcitewhileuniformlymoderatingthem。Thisresultflowsatoncefromtheideaofacorrelation，invirtueofwhichthetwotermsmutuallyimplyeachother，andarethereciprocalconditiononeoftheother，acorrelationofwhichthepurestproductisbeauty。Butexperiencedoesnotofferanexampleofsoperfectacorrelation。Inthefieldofexperienceitwillalwayshappenmoreorlessthatexcessontheonesidewillgiverisetodeficiencyontheother，anddeficiencywillgivebirthtoexcess。Itresultsfromthisthatwhatinthebeau-idealisonlydistinctintheidea，isdifferentinrealityinempiricalbeauty。Thebeau-ideal，thoughsimpleandindivisible，discloses，whenviewedintwodifferentaspects，ontheonehandapropertyofgentlenessandgrace，andontheotheranenergeticproperty;inexperiencethereisagentleandgracefulbeauty，andthereisanenergeticbeauty。Itisso，anditwillbealwaysso，solongastheabsoluteisenclosedinthelimitsoftime，andtheideasofreasonhavetoberealisedinhumanity。Forexample，theintellectualmanhastheideaofvirtue，oftruth，andofhappiness;buttheactivemanwillonlypractisevirtues，willonlygrasptruths，andenjoyhappydays。Thebusinessofphysicalandmoraleducationistobringbackthismultiplicitytounity，toputmoralityintheplaceofmanners，scienceintheplaceofknowledge;thebusinessofaestheticeducationistomakeoutofbeautiesthebeautiful。