Energeticbeautycannomorepreserveamanfromacertainresidueofsavageviolenceandharshnessthangracefulbeautycansecurehimagainstacertaindegreeofeffeminacyandweakness。Asitistheeffectoftheenergeticbeautytoelevatethemindinaphysicalandmoralpointofviewandtoaugmentitsmomentum，itonlytoooftenhappensthattheresistanceofthetemperamentandofthecharacterdiminishestheaptitudetoreceiveimpressions，thatthedelicatepartofhumanitysuffersanoppressionwhichoughtonlytoaffectitsgrosserpart，andthatthiscoursenatureparticipatesinanincreaseofforcethatoughtonlytoturntotheaccountoffreepersonality。Itisforthisreasonthatattheperiodswhenwefindmuchstrengthandabundantsapinhumanity，truegreatnessofthoughtisseenassociatedwithwhatisgiganticandextravagant，andthesublimestfeelingisfoundcoupledwiththemosthorribleexcessofpassion。Itisalsothereasonwhy，intheperiodsdistinguishedforregularityandform，natureisasoftenoppressedasitisgoverned，asoftenoutragedasitissurpassed。
Andastheactionofgentleandgracefulbeautyistorelaxthemindinthemoralsphereaswellasthephysical，ithappensquiteaseasilythattheenergyoffeelingsisextinguishedwiththeviolenceofdesires，andthatcharactersharesinthelossofstrengthwhichoughtonlytoaffectthepassions。Thisisthereasonwhy，inagesassumedtoberefined，itisnotararethingtoseegentlenessdegenerateintoeffeminacy，politenessintoplatitude，correctnessintoemptysterility，liberalwaysintoarbitrarycaprice，easeintofrivolity，calmintoapathy，and，lastly，amostmiserablecaricaturetreadsontheheelsofthenoblest，themostbeautifultypeofhumanity。Gentleandgracefulbeautyisthereforeawanttothemanwhosufferstheconstraintofmatterandofforms，forheismovedbygrandeurandstrengthlongbeforehebecomessensibletoharmonyandgrace。Energeticbeautyisanecessitytothemanwhoisundertheindulgentswayoftaste，forinhisstateofrefinementheisonlytoomuchdisposedtomakelightofthestrengththatheretainedinhisstateofrudesavagism。
IthinkIhavenowansweredandalsoclearedupthecontradictioncommonlymetinthejudgmentsofmenrespectingtheinfluenceofthebeautiful，andtheappreciationofaestheticculture。Thiscontradictionisexplaineddirectlywerememberthattherearetwosortsofexperimentalbeauty，andthatonbothhandsanaffirmationisextendedtotheentirerace，whenitcanonlybeprovedofoneofthespecies。Thiscontradictiondisappearsthemomentwedistinguishatwofoldwantinhumanitytowhichtwokindsofbeautycorrespond。Itisthereforeprobablethatbothsideswouldmakegoodtheirclaimsiftheycometoanunderstandingrespectingthekindofbeautyandtheformofhumanitythattheyhaveinview。
ConsequentlyinthesequelofmyresearchesIshalladoptthecoursethatnatureherselffollowswithmanconsideredfromthepointofviewofaesthetics，andsettingoutfromthetwokindsofbeauty，Ishallrisetotheideaofthegenus。Ishallexaminetheeffectsproducedonmanbythegentleandgracefulbeautywhenitsspringsofactionareinfullplay，andalsothoseproducedbyenergeticbeautywhentheyarerelaxed。Ishalldothistoconfoundthesetwosortsofbeautyintheunityofthebeau-ideal，inthesamewaythatthetwooppositeformsandmodesofbeingofhumanityareabsorbedintheunityoftheidealman。
PartIV。
LetterXVII。
Whilewewereonlyengagedindeducingtheuniversalideaofbeautyfromtheconceptionofhumannatureingeneral，wehadonlytoconsiderinthelatterthelimitsestablishedessentiallyinitself，andinseparablefromthenotionofthefinite。Withoutattendingtothecontingentrestrictionsthathumannaturemayundergointherealworldofphaenomena，wehavedrawntheconceptionofthisnaturedirectlyfromreason，asasourceofeverynecessity，andtheidealofbeautyhasbeengivenusatthesametimewiththeidealofhumanity。
Butnowwearecomingdownfromtheregionofideastothesceneofreality，tofindmaninadeterminatestate，andconsequentlyinlimitswhicharenotderivedfromthepureconceptionofhumanity，butfromexternalcircumstancesandfromanaccidentaluseofhisfreedom。Butalthoughthelimitationoftheideaofhumanitymaybeverymanifoldintheindividual，thecontentsofthisideasufficetoteachusthatwecanonlydepartfromitbytwooppositeroads。Foriftheperfectionofmanconsistintheharmoniousenergyofhissensuousandspiritualforces，hecanonlylackthisperfectionthroughthewantofharmonyandthewantofenergy。Thusthen，beforehavingreceivedonthispointthetestimonyofexperience，reasonsufficestoassureusthatweshallfindtherealandconsequentlylimitedmaninastateoftensionorrelaxation，accordingastheexclusiveactivityofisolatedforcestroublestheharmonyofhisbeing，orastheunityofhisnatureisbasedontheuniformrelaxationofhisphysicalandspiritualforces。Theseoppositelimitsare，aswehavenowtoprove，suppressedbythebeautiful，whichreestablishesharmonyinmanwhenexcited，andenergyinmanwhenrelaxed;andwhich，inthisway，inconformitywiththenatureofthebeautiful，restoresthestateoflimitationtoanabsolutestate，andmakesofmanawhole，completeinhimself。
Thusthebeautifulbynomeansbeliesinrealitytheideawhichwehavemadeofitinspeculation;onlyitsactionismuchlessfreeinitthaninthefieldoftheory，wherewewereabletoapplyittothepureconceptionofhumanity。Inman，asexperienceshowshimtous，thebeautifulfindsamatter，alreadydamagedandresisting，whichrobshiminidealperfectionofwhatitcommunicatestohimofitsindividualmodeofbeing。Accordinglyinrealitythebeautifulwillalwaysappearapeculiarandlimitedspecies，andnotasthepuregenus;inexcitedmindsinthestateoftension，itwillloseitsfreedomandvariety;inrelaxedminds，itwillloseitsvivifyingforce;butwe，whohavebecomefamiliarwiththetruecharacterofthiscontradictoryphaenomenon，cannotbeledastraybyit。Weshallnotfollowthegreatcrowdofcritics，indeterminingtheirconceptionbyseparateexperiences，andtomakethemanswerableforthedeficiencieswhichmanshowsundertheirinfluence。Weknowratherthatitismanwhotransferstheimperfectionsofhisindividualityovertothem，whostandsperpetuallyinthewayoftheirperfectionbyhissubjectivelimitation，andlowerstheirabsoluteidealtotwolimitedformsofphaenomena。
Itwasadvancedthatsoftbeautyisforanunstrungmind，andtheenergeticbeautyforthetightlystrungmind。ButIapplythetermunstrungtoamanwhenheisratherunderthepressureoffeelingsthanunderthepressureofconceptions。Everyexclusiveswayofoneofhistwofundamentalimpulsesisformanastateofcompulsionandviolence，andfreedomonlyexistsinthecooperationofhistwonatures。Accordingly，themangovernedpreponderatelybyfeelings，orsensuouslyunstrung，isemancipatedandsetfreebymatter。
Thesoftandgracefulbeauty，tosatisfythistwofoldproblem，mustthereforeshowherselfundertwoaspects-intwodistinctforms。Firstasaforminrepose，shewilltonedownsavagelife，andpavethewayfromfeelingtothought。Shewill，secondly，asalivingimageequiptheabstractformwithsensuouspower，andleadbacktheconceptiontointuitionandlawtofeeling。Theformerserviceshedoestothemanofnature，thesecondtothemanofart。Butbecauseshedoesnotinbothcasesholdcompleteswayoverhermatter，butdependsonthatwhichisfurnishedeitherbyformlessnatureorunnaturalart，shewillinbothcasesbeartracesofherorigin，andloseherselfinoneplaceinmateriallifeandinanotherinmereabstractform。
Tobeabletoarriveataconceptionhowbeautycanbecomeameanstoremovethistwofoldrelaxation，wemustexploreitssourceinthehumanmind。Accordingly，makeupyourmindtodwellalittlelongerintheregionofspeculation，inorderthentoleaveitforever，andtoadvancewithsecurerfootingonthegroundofexperience。
LetterXVIII。
Bybeautythesensuousmanisledtoformandtothought;bybeautythespiritualmanisbroughtbacktomatterandrestoredtotheworldofsense。
Fromthisstatementitwouldappeartofollowthatbetweenmatterandform，betweenpassivityandactivity，theremustbeamiddlestate，andthatbeautyplantsusinthisstate。Itactuallyhappensthatthegreaterpartofmankindreallyformthisconceptionofbeautyassoonastheybegintoreflectonitsoperations，andallexperienceseemstopointtothisconclusion。But，ontheotherhand，nothingismoreunwarrantableandcontradictorythansuchaconception，becausetheaversionofmatterandform，thepassiveandtheactive，feelingandthought，iseternalandcannotbemediatedinanyway。Howcanweremovethiscontradiction？Beautywedsthetwoopposedconditionsoffeelingandthinking，andyetthereisabsolutelynomediumbetweenthem。Theformerisimmediatelycertainthroughexperience，theotherthroughthereason。
Thisisthepointtowhichthewholequestionofbeautyleads，andifwesucceedinsettlingthispointinasatisfactoryway，wehaveatlengthfoundthecluethatwillconductusthroughthewholelabyrinthofaesthetics。
Butthisrequirestwoverydifferentoperations，whichmustnecessarilysupporteachotherinthisinquiry。Beautyitissaid，wedstwoconditionswithoneanotherwhichareoppositetoeachother，andcanneverbeone。
Wemuststartfromthisopposition;wemustgraspandrecognisethemintheirentirepurityandstrictness，sothatbothconditionsareseparatedinthemostdefinitematter;otherwisewemix，butwedonotunitethem。
Secondly，itisusualtosay，beautyunitesthosetwoopposedconditions，andthereforeremovestheopposition。Butbecausebothconditionsremaineternallyopposedtooneanother，theycannotbeunitedinanyotherwaythanbybeingsuppressed。Oursecondbusinessisthereforetomakethisconnectionperfect，tocarrythemoutwithsuchpurityandperfectionthatbothconditionsdisappearentirelyinathirdone，andnotraceofseparationremainsinthewhole，otherwisewesegregate，butdonotunite。Allthedisputesthathaveeverprevailedandstillprevailinthephilosophicalworldrespectingtheconceptionofbeautyhavenootheroriginthantheircommencingwithoutasufficientlystrictdistinction，orthatisnotcarriedoutfullytoapureunion。Thosephilosopherswhoblindlyfollowtheirfeelinginreflectingonthistopiccanobtainnootherconceptionofbeauty，becausetheydistinguishnothingseparateinthetotalityofthesensuousimpression。Otherphilosophers，whotaketheunderstandingastheirexclusiveguide，canneverobtainaconceptionofbeauty，becausetheyneverseeanythingelseinthewholethantheparts，andspiritandmatterremaineternallyseparate，evenintheirmostperfectunity。Thefirstfeartosuppressbeautydynamically，thatis，asaworkingpower，iftheymustseparatewhatisunitedinthefeeling。Theothersfeartosuppressbeautylogically，thatis，asaconception，whentheyhavetoholdtogetherwhatintheunderstandingisseparate。Theformerwishtothinkofbeautyasitworks;thelatterwishittoworkasitisthought。Boththereforemustmissthetruth;theformerbecausetheytrytofollowinfinitenaturewiththeirlimitedthinkingpower;theothers，becausetheywishtolimitunlimitednatureaccordingtotheirlawsofthought。Thefirstfeartorobbeautyofitsfreedombyatoostrictdissection，theothersfeartodestroythedistinctnessoftheconceptionbyatooviolentunion。Buttheformerdonotreflectthatthefreedominwhichtheyveryproperlyplacetheessenceofbeautyisnotlawlessness，butharmonyoflaws;notcaprice，butthehighestinternalnecessity。Theothersdonotrememberthatdistinctness，whichtheywithequalrightdemandfrombeauty，doesnotconsistintheexclusionofcertainrealities，buttheabsoluteincludingofall;thatisnotthereforelimitation，butinfinitude。Weshallavoidthequicksandsonwhichbothhavemadeshipwreckifwebeginfromthetwoelementsinwhichbeautydividesitselfbeforetheunderstanding，butthenafterwardsrisetoapureaestheticunitybywhichitworksonfeeling，andinwhichboththoseconditionscompletelydisappear。
LetterXIX。
Twoprincipalanddifferentstatesofpassiveandactivecapacityofbeingdetermined1canbedistinguishedinman;inlikemannertwostatesofpassiveandactivedetermination。2Theexplanationofthispropositionleadsusmostreadilytoourend。[Footnote1：Bestimmbarkeit。][Footnote2：Bestimmung。]Theconditionofthestateofmanbeforedestinationordirectionisgivenhimbytheimpressionsofthesensesisanunlimitedcapacityofbeingdetermined。Theinfiniteoftimeandspaceisgiventohisimaginationforitsfreeuse;and，becausenothingissettledinthiskingdomofthepossible，andthereforenothingisexcludedfromit，thisstateofabsenceofdeterminationcanbenamedanemptyinfiniteness，whichmustnotbyanymeansbeconfoundedwithaninfinitevoid。
Nowitisnecessarythathissensuousnatureshouldbemodified，andthatintheindefiniteseriesofpossibledeterminationsonealoneshouldbecomereal。Oneperceptionmustspringupinit。Thatwhich，inthepreviousstateofdeterminableness，wasonlyanemptypotencybecomesnowanactiveforce，andreceivescontents;butatthesametime，asanactiveforceitreceivesalimit，afterhavingbeen，asasimplepower，unlimited。Realityexistsnow，buttheinfinitehasdisappeared。Todescribeafigureinspace，weareobligedtolimitinfinitespace;torepresenttoourselvesachangeintime，weareobligedtodividethetotalityoftime。Thusweonlyarriveatrealitybylimitation，atthepositive，atarealposition，bynegationorexclusion;todetermination，bythesuppressionofourfreedeterminableness。
Butmereexclusionwouldneverbegetareality，norwouldameresensuousimpressionevergivebirthtoaperception，iftherewerenotsomethingfromwhichitwasexcluded，ifbyanabsoluteactofthemindthenegationwerenotreferredtosomethingpositive，andifoppositiondidnotissueoutofnonposition。Thisactofthemindisstyledjudgingorthinking，andtheresultisnamedthought。
Beforewedetermineaplaceinspace，thereisnospaceforus;butwithoutabsolutespacewecouldneverdetermineaplace。Thesameisthecasewithtime。Beforewehaveaninstant，thereisnotimetous;butwithoutinfinitetime-eternity-weshouldneverhavearepresentationoftheinstant。Thus，therefore，wecanonlyarriveatthewholebythepart，totheunlimitedthroughlimitation;butreciprocallyweonlyarriveatthepartthroughthewhole，atlimitationthroughtheunlimited。
Itfollowsfromthis，thatwhenitisaffirmedofbeautythatitmediatesforman，thetransitionfromfeelingtothought，thismustnotbeunderstoodtomeanthatbeautycanfillupthegapthatseparatesfeelingfromthought，thepassivefromtheactive。Thisgapisinfinite;and，withouttheinterpositionofanewandindependentfaculty，itisimpossibleforthegeneraltoissuefromtheindividual，thenecessaryfromthecontingent。Thoughtistheimmediateactofthisabsolutepower，which，Iadmit，canonlybemanifestedinconnectionwithsensuousimpressions，butwhichinthismanifestationdependssolittleonthesensuousthatitrevealsitselfspeciallyinanoppositiontoit。Thespontaneityorautonomywithwhichitactsexcludeseveryforeigninfluence;anditisnotinasfarasithelpsthought-
whichcomprehendsamanifestcontradiction-butonlyinasfarasitprocuresfortheintellectualfacultiesthefreedomtomanifestthemselvesinconformitywiththeirproperlaws。Itdoesnotonlybecausethebeautifulcanbecomeameansofleadingmanfrommattertoform，fromfeelingtolaws，fromalimitedexistencetoanabsoluteexistence。
Butthisassumesthatthefreedomoftheintellectualfacultiescanbebalked，whichappearscontradictorytotheconceptionofanautonomouspower。Forapowerwhichonlyreceivesthematterofitsactivityfromwithoutcanonlybehinderedinitsactionbytheprivationofthismatter，andconsequentlybywayofnegation;itisthereforeamisconceptionofthenatureofthemind，toattributetothesensuouspassionsthepowerofoppressingpositivelythefreedomofthemind。Experiencedoesindeedpresentnumerousexampleswheretherationalforcesappearcompressedinproportiontotheviolenceofthesensuousforces。Butinsteadofdeducingthisspiritualweaknessfromtheenergyofpassion，thispassionateenergymustratherbeexplainedbytheweaknessofthehumanmind。Forthesensecanonlyhaveaswaysuchasthisovermanwhenthemindhasspontaneouslyneglectedtoassertitspower。
Yetintryingbytheseexplanationstoremoveoneobjection，Iappeartohaveexposedmyselftoanother，andIhaveonlysavedtheautonomyofthemindatthecostofitsunity。Forhowcanthemindderiveatthesametimefromitselftheprinciplesofinactivityandofactivity，ifitisnotitselfdivided，andifitisnotinoppositionwithitself？
Herewemustrememberthatwehavebeforeus，nottheinfinitemind，butthefinite。Thefinitemindisthatwhichonlybecomesactivethroughthepassive，onlyarrivesattheabsolutethroughlimitation，andonlyactsandfashionsinasfarasitreceivesmatter。Accordingly，amindofthisnaturemustassociatewiththeimpulsetowardsformortheabsolute，animpulsetowardsmatterorlimitation，conditionswithoutwhichitcouldnothavetheformerimpulsenorsatisfyit。Howcantwosuchoppositetendenciesexisttogetherinthesamebeing？Thisisaproblemthatcannodoubtembarrassthemetaphysician，butnotthetranscendentalphilosopher。Thelatterdoesnotpresumetoexplainthepossibilityofthings，butheissatisfiedwithgivingasolidbasistotheknowledgethatmakesusunderstandthepossibilityofexperience。Andasexperiencewouldbeequallyimpossiblewithoutthisautonomyinthemind，andwithouttheabsoluteunityofthemind，itlaysdownthesetwoconceptionsastwoconditionsofexperienceequallynecessarywithouttroublingitselfanymoretoreconcilethem。Moreover，thisimmanenceoftwofundamentalimpulsesdoesnotinanydegreecontradicttheabsoluteunityofthemind，assoonastheminditself，-itsselfhood-isdistinguishedfromthesetwomotors。Nodoubt，thesetwoimpulsesexistandactinit，butitselfisneithermatternorform，northesensuousnorreason，andthisisapointthatdoesnotseemalwaystohaveoccurredtothosewhoonlylookuponthemindasitselfactingwhenitsactsareinharmonywithreason，andwhodeclareitpassivewhenitsactscontradictreason。
Arrivedatitsdevelopment，eachofthesetwofundamentalimpulsionstendsofnecessityandbyitsnaturetosatisfyitself;butpreciselybecauseeachofthemhasanecessarytendency，andbothneverthelesshaveanoppositetendency，thistwofoldconstraintmutuallydestroysitself，andthewillpreservesanentirefreedombetweenthemboth。Itisthereforethewillthatconductsitselflikeapower-asthebasisofreality-withrespecttoboththeseimpulses;butneitherofthemcanbyitselfactasapowerwithrespecttotheother。Aviolentman，byhispositivetendencytojustice，whichneverfailsinhim，isturnedawayfrominjustice;norcanatemptationofpleasure，howeverstrong，makeastrongcharacterviolateitsprinciples。
Thereisinmannootherpowerthanhiswill;anddeathalone，whichdestroysman，orsomeprivationofself-consciousness，istheonlythingthatcanrobmanofhisinternalfreedom。
Anexternalnecessitydeterminesourcondition，ourexistenceintime，bymeansofthesensuous。Thelatterisquiteinvoluntary，anddirectlyitisproducedinus，wearenecessarilypassive。Inthesamemanneraninternalnecessityawakensourpersonalityinconnectionwithsensations，andbyitsantagonismwiththem;forconsciousnesscannotdependonthewill，whichpresupposesit。Thisprimitivemanifestationofpersonalityisnomoreamerittousthanitsprivationisadefectinus。Reasoncanonlyberequiredinabeingwhoisself-conscious，forreasonisanabsoluteconsecutivenessanduniversalityofconsciousness;beforethisisthecase，heisnotaman，norcananyactofhumanitybeexpectedfromhim。Themetaphysiciancannomoreexplainthelimitationimposedbysensationonafreeandautonomousmindthanthenaturalphilosophercanunderstandtheinfinite，whichisrevealedinconsciousnessinconnectionwiththeselimits。Neitherabstractionnorexperiencecanbringusbacktothesourcewhenceissueourideasofnecessityandofuniversality;thissourceisconcealedinitsoriginintimefromtheobserver，anditssuper-sensuousoriginfromtheresearchesofthemetaphysician。But，tosumupinafewwords，consciousnessisthere，and，together，withitsimmutableunity，thelawofallthatisformanisestablished，aswellasofallthatistobebyman，forhisunderstandingandhisactivity。Theideasoftruthandofrightpresentthemselvesinevitable，incorruptible，immeasurable，evenintheageofsensuousness;andwithoutourbeingabletosaywhyorhow，weseeeternityintime，thenecessaryfollowingthecontingent。
Itisthusthat，withoutanyshareonthepartofthesubject，thesensationandself-consciousnessarise，andtheoriginofbothisbeyondourvolition，asitisoutofthesphereofourknowledge。
Butassoonasthesetwofacultieshavepassedintoaction，andmanhasverifiedbyexperience，throughthemediumofsensation，adeterminateexistence，andthroughthemediumofconsciousness，itsabsoluteexistence，thetwofundamentalimpulsesexerttheirinfluencedirectlytheirobjectisgiven。Thesensuousimpulseisawakenedwiththeexperienceoflife-withthebeginningoftheindividual;therationalimpulsionwiththeexperienceoflaw-withthebeginningofhispersonality;anditisonlywhenthesetwoinclinationshavecomeintoexistencethatthehumantypeisrealised。Uptothattime，everythingtakesplaceinmanaccordingtothelawofnecessity;butnowthehandofnatureletshimgo，anditisforhimtokeepuprighthumanitywhichnatureplacesasagerminhisheart。
Andthusweseethatdirectlythetwooppositeandfundamentalimpulsesexercisetheirinfluenceinhim，bothlosetheirconstraint，andtheautonomyoftwonecessitiesgivesbirthtofreedom。
LetterXX。
Thatfreedomisanactiveandnotapassiveprincipleresultsfromitsveryconception;butthatlibertyitselfshouldbeaneffectofnature（takingthiswordinitswidestsense），andnottheworkofman，andthereforethatitcanbefavouredorthwartedbynaturalmeans，isthenecessaryconsequenceofthatwhichprecedes。Itbeginsonlywhenmaniscomplete，andwhenthesetwofundamentalimpulsionshavebeendeveloped。Itwillthenbewantingwhilstheisincomplete，andwhileoneoftheseimpulsionsisexcluded，anditwillbere-establishedbyallthatgivesbacktomanhisintegrity。
Thusitispossible，bothwithregardtotheentirespeciesastotheindividual，toremarkthemomentwhenmanisyetincomplete，andwhenoneofthetwoexclusionsactssolelyinhim。Weknowthatmancommencesbylifesimply，toendbyform;thatheismoreofanindividualthanaperson，andthathestartsfromthelimitedorfinitetoapproachtheinfinite。
Thesensuousimpulsioncomesintoplaythereforebeforetherationalimpulsion，becausesensationprecedesconsciousness;andinthispriorityofsensuousimpulsionwefindthekeyofthehistoryofthewholeofhumanliberty。
Thereisamoment，infact，whentheinstinctoflife，notyetopposedtotheinstinctofform，actsasnatureandasnecessity;whenthesensuousisapowerbecausemanhasnotbegun;foreveninmantherecanbenootherpowerthanhiswill。Butwhenmanshallhaveattainedtothepowerofthought，reason，onthecontrary，willbeapower，andmoralorlogicalnecessitywilltaketheplaceofphysicalnecessity。Sensuouspowermustthenbeannihilatedbeforethelawwhichmustgovernitcanbeestablished。Itisnotenoughthatsomethingshallbeginwhichasyetwasnot;previouslysomethingmustendwhichhadbegun。Mancannotpassimmediatelyfromsensuousnesstothought。Hemuststepbackwards，foritisonlywhenonedeterminationissuppressedthatthecontrarydeterminationcantakeplace。Consequently，inordertoexchangepassiveagainstactiveliberty，apassivedeterminationagainstanactive，hemustbemomentarilyfreefromalldetermination，andmusttraverseastateofpuredeterminability。Hehasthentoreturninsomedegreetothatstateofpurenegativeindeterminationinwhichhewasbeforehissenseswereaffectedbyanything。Butthisstatewasabsolutelyemptyofallcontents，andnowthequestionistoreconcileanequaldeterminationandadeterminabilityequallywithoutlimit，withthegreatestpossiblefullness，becausefromthissituationsomethingpositivemustimmediatelyfollow。Thedeterminationwhichmanreceivedbysensationmustbepreserved，becauseheshouldnotlosethereality;butatthesametime，insofarasfinite，itshouldbesuppressed，becauseadeterminabilitywithoutlimitwouldtakeplace。Theproblemconsiststheninannihilatingthedeterminationofthemodeofexistence，andyetatthesametimeinpreservingit，whichisonlypossibleinoneway：inopposingtoitanother。
Thetwosidesofabalanceareinequilibriumwhenempty;theyarealsoinequilibriumwhentheircontentsareofequalweight。
Thus，topassfromsensationtothought，thesoultraversesamediumposition，inwhichsensibilityandreasonareatthesametimeactive，andthustheymutuallydestroytheirdeterminantpower，andbytheirantagonismproduceanegation。Thismediumsituationinwhichthesoulisneitherphysicallynormorallyconstrained，andyetisinbothwaysactive，meritsessentiallythenameofafreesituation;andifwecallthestateofsensuousdeterminationphysical，andthestateofrationaldeterminationlogicalormoral，thatstateofrealandactivedeterminationshouldbecalledtheaesthetic。
LetterXXI。
Ihaveremarkedinthebeginningoftheforegoingletterthatthereisatwofoldconditionofdeterminablenessandatwofoldconditionofdetermination。
AndnowIcanclearupthisproposition。
Themindcanbedetermined-isdeterminable-onlyinasfarasitisnotdetermined;itis，however，determinablealso，inasfarasitisnotexclusivelydetermined;thatis，ifitisnotconfinedinitsdetermination。
Theformerisonlyawantofdetermination-itiswithoutlimits，becauseitiswithoutreality;butthelatter，theaestheticdeterminableness，hasnolimits，becauseitunitesallreality。
Themindisdetermined，inasmuchasitisonlylimited;butitisalsodeterminedbecauseitlimitsitselfofitsownabsolutecapacity。Itissituatedintheformerpositionwhenitfeels，inthesecondwhenitthinks。
Accordinglytheaestheticconstitutionisinrelationtodeterminablenesswhatthoughtisinrelationtodetermination。Thelatterisanegativefrominternalinfinitecompleteness，theformeralimitationfrominternalinfinitepower。Feelingandthoughtcomeintocontactinonesinglepoint，themindisdeterminedinbothconditions，themanbecomessomethingandexists-eitherasindividualorperson-byexclusion;inothercasesthesetwofacultiesstandinfinitelyapart。Justinthesamemanner，theaestheticdeterminablenesscomesincontactwiththemerewantofdeterminationinasinglepoint，bybothexcludingeverydistinctdeterminedexistence，bythusbeinginallotherpointsnothingandall，andhencebybeinginfinitelydifferent。Therefore，ifthelatter，intheabsenceofdeterminationfromdeficiency，isrepresentedasanemptyinfiniteness，theaestheticfreedomofdetermination，whichformsthepropercounterparttotheformer，canbeconsidered，asacompletedinfiniteness;arepresentationwhichexactlyagreeswiththeteachingsofthepreviousinvestigations。
Manisthereforenothingintheaestheticstate，ifattentionisgiventothesingleresult，andnottothewholefaculty，andifweregardonlytheabsenceorwantofeveryspecialdetermination。Wemustthereforedojusticetothosewhopronouncethebeautiful，andthedispositioninwhichitplacesthemind，asentirelyindifferentandunprofitable，inrelationtoknowledgeandfeeling。Theyareperfectlyright;foritiscertainthatbeautygivesnoseparate，singleresult，eitherfortheunderstandingorforthewill;itdoesnotcarryoutasingleintellectualormoralobject;
itdiscoversnotruth，doesnothelpustofulfilasingleduty，and，inoneword，isequallyunfittofoundthecharacterortoclearthehead。
Accordingly，thepersonalworthofaman，orhisdignity，asfarasthiscanonlydependonhimself，remainsentirelyundeterminedbyaestheticculture，andnothingfurtherisattainedthanthat，onthepartofnature，itismadeprofitableforhimtomakeofhimselfwhathewill;thatthefreedomtobewhatheoughttobeisrestoredperfectlytohim。
Butbythis，somethinginfiniteisattained。Butassoonaswerememberthatfreedomistakenfrommanbytheone-sidedcompulsionofnatureinfeeling，andbytheexclusivelegislationofthereasoninthinking，wemustconsiderthecapacityrestoredtohimbytheaestheticaldisposition，asthehighestofallgifts，asthegiftofhumanity。Iadmitthathepossessesthiscapacityforhumanity，beforeeverydefinitedeterminationinwhichhemaybeplaced。Butasamatteroffact，helosesitwitheverydeterminedcondition，intowhichhemaycome，andifheistopassovertoanoppositecondition，humanitymustbeineverycaserestoredtohimbytheaestheticlife。
Itisthereforenotonlyapoeticallicense，butalsophilosophicallycorrect，whenbeautyisnamedoursecondcreator。Noristhisinconsistentwiththefactthesheonlymakesitpossibleforustoattainandrealisehumanity，leavingthistoourfreewill。Forinthissheactsincommonwithouroriginalcreator，nature，whichhasimpartedtousnothingfurtherthanthiscapacityforhumanity，butleavestheuseofittoourowndeterminationofwill。
LetterXXII。
Accordingly，iftheaestheticdispositionofthemindmustbelookeduponinonerespectasnothing-thatis，whenweconfineourviewtoseparateanddeterminedoperations-itmustbelookeduponinanotherrespectasastateofthehighestreality，inasfarasweattendtotheabsenceofalllimitsandthesumofpowerswhicharecommonlyactiveinit。Accordinglywecannotpronouncethem，again，tobewrongwhodescribetheaestheticstatetobethemostproductiveinrelationtoknowledgeandmorality。
Theyareperfectlyright，forastateofmindwhichcomprisesthewholeofhumanityinitselfmustofnecessityincludeinitselfalso-necessarilyandpotentially-everyseparateexpressionofit。Again，adispositionofmindthatremovesalllimitationfromthetotalityofhumannaturemustalsoremoveitfromeverysocialexpressionofthesame。Exactlybecauseits\"aestheticdisposition\"doesnotexclusivelyshelteranyseparatefunctionofhumanity，itisfavourabletoallwithoutdistinction;nordoesitfavouranyparticularfunctions，preciselybecauseitisthefoundationofthepossibilityofall。Allotherexercisesgivetothemindsomespecialaptitude，butforthatveryreasongiveitsomedefinitelimits;onlytheaestheticalleadshimtotheunlimited。Everyothercondition，inwhichwecanlive，refersustoapreviouscondition，andrequiresforitssolutionafollowingcondition;onlytheaestheticisacompletewholeinitself，foritunitesinitselfallconditionsofitssourceandofitsduration。Herealonewefeelourselvessweptoutoftime，andourhumanityexpressesitselfwithpurityandintegrityasifithadnotyetreceivedanyimpressionorinterruptionfromtheoperationofexternalpowers。
Thatwhichflattersoursensesinimmediatesensationopensourweakandvolatilespirittoeveryimpression，butmakesusinthesamedegreelessaptforexertion。Thatwhichstretchesourthinkingpowerandinvitestoabstractconceptionsstrengthensourmindforeverykindofresistance，buthardensitalsointhesameproportion，anddeprivesusofsusceptibilityinthesameratiothatithelpsustogreatermentalactivity。Forthisveryreason，oneaswellastheotherbringsusatlengthtoexhaustion，becausemattercannotlongdowithouttheshaping，constructiveforce，andtheforcecannotdowithouttheconstructiblematerial。Butontheotherhand，ifwehaveresignedourselvestotheenjoymentofgenuinebeauty，weareatsuchamomentofourpassiveandactivepowersinthesamedegreemaster，andweshallturnwitheasefromgravetogay，fromresttomovement，fromsubmissiontoresistance，toabstractthinkingandintuition。
Thishighindifferenceandfreedomofmind，unitedwithpowerandelasticity，isthedispositioninwhichatrueworkofartoughttodismissus，andthereisnobettertestoftrueaestheticexcellence。Ifafteranenjoymentofthiskindwefindourselvesspeciallyimpelledtoaparticularmodeoffeelingoraction，andunfitforothermodes，thisservesasaninfallibleproofthatwehavenotexperiencedanypureaestheticeffect，whetherthisisowingtotheobject，toourownmodeoffeeling-asgenerallyhappens-ortobothtogether。
Asinrealitynopurelyaestheticaleffectcanbemetwith-formancanneverleavehisdependanceonmaterialforces-theexcellenceofaworkofartcanonlyconsistinitsgreaterapproximationtoitsidealofaestheticpurity，andhoweverhighwemayraisethefreedomofthiseffect，weshallalwaysleaveitwithaparticulardispositionandaparticularbias。Anyclassofproductionsorseparateworkintheworldofartisnobleandexcellentinproportiontotheuniversalityofthedispositionandtheunlimitedcharacterofthebiastherebypresentedtoourmind。
Thistruthcanbeappliedtoworksinvariousbranchesofart，andalsotodifferentworksinthesamebranch。Weleaveagrandmusicalperformancewithourfeelingsexcited，thereadingofanoblepoemwithaquickenedimagination，abeautifulstatueorbuildingwithanawakenedunderstanding;
butamanwouldnotchooseanopportunemomentwhoattemptedtoinviteustoabstractthinkingafterahighmusicalenjoyment，ortoattendtoaprosaicaffairofcommonlifeafterahighpoeticalenjoyment，ortokindleourimaginationandastonishourfeelingsdirectlyafterinspectingafinestatueoredifice。Thereasonofthisisthatmusic，byitsmatter，evenwhenmostspiritual，presentsagreateraffinitywiththesensesthanispermittedbyaestheticliberty;itisbecauseeventhemosthappypoetry，havingforitsmediumthearbitraryandcontingentplayoftheimagination，alwayssharesinitmorethantheintimatenecessityofthereallybeautifulallows;itisbecausethebestsculpturetouchesonseveresciencebywhatisdeterminateinitsconception。However，theseparticularaffinitiesarelostinproportionastheworksofthesethreekindsofartrisetoagreaterelevation，anditisanaturalandnecessaryconsequenceoftheirperfection，that，withoutconfoundingtheirobjectivelimits，thedifferentartscometoresembleeachothermoreandmore，intheactionwhichtheyexerciseonthemind。Atitshighestdegreeofennobling，musicoughttobecomeaform，andactonuswiththecalmpowerofanantiquestatue;
initsmostelevatedperfection，theplasticartoughttobecomemusicandmoveusbytheimmediateactionexercisedonthemindbythesenses;
initsmostcompletedevelopment，poetryoughtbothtostiruspowerfullylikemusicandlikeplasticarttosurrounduswithapeacefullight。Ineachart，theperfectstyleconsistsexactlyinknowinghowtoremovespecificlimits，whilesacrificingatthesametimetheparticularadvantagesoftheart，andtogiveitbyawiseuseofwhatbelongstoitspeciallyamoregeneralcharacter。
Norisitonlythelimitsinherentinthespecificcharacterofeachkindofartthattheartistoughttooverstepinputtinghishandtothework;hemustalsotriumphoverthosewhichareinherentintheparticularsubjectofwhichhetreats。Inareallybeautifulworkofart，thesubstanceoughttobeinoperative，theformshoulddoeverything;forbytheform，thewholemanisactedon;thesubstanceactsonnothingbutisolatedforces。
Thus，howevervastandsublimeitmaybe，thesubstancealwaysexercisesarestrictiveactiononthemind，andtrueaestheticlibertycanonlybeexpectedfromtheform。Consequentlythetruesearchofthemasterconsistsindestroyingmatterbytheform;andthetriumphofartisgreatinproportionasitovercomesmatterandmaintainsitsswayoverthosewhoenjoyitswork。Itisgreatparticularlyindestroyingmatterwhenmostimposing，ambitious，andattractive，whenthereforematterhasmostpowertoproducetheeffectpropertoit，or，again，whenitleadsthosewhoconsideritmorecloselytoenterdirectlyintorelationwithit。Themindofthespectatorandofthehearermustremainperfectlyfreeandintact;itmustissuepureandentirefromthemagiccircleoftheartist，asfromthehandsoftheCreator。Themostfrivoloussubjectoughttobetreatedinsuchawaythatwepreservethefacultytoexchangeitimmediatelyforthemostseriouswork。Theartswhichhavepassionfortheirobject，asatragedyforexample，donotpresentadifficultyhere;for，inthefirstplacetheseartsarenotentirelyfree，becausetheyareintheserviceofaparticularend（thepathetic），andthennoconnoisseurwilldenythateveninthisclassaworkisperfectinproportionasamidstthemostviolentstormsofpassionitrespectsthelibertyofthesoul。Thereisafineartofpassion，butanimpassionedfineartisacontradictioninterms，fortheinfallibleeffectofthebeautifulisemancipationfromthepassions。
Theideaofaninstructivefineart（didacticart）orimproving（moral）
artisnolesscontradictory，fornothingagreeslesswiththeideaofthebeautifulthantogiveadeterminatetendencytothemind。
However，fromthefactthataworkproduceseffectsonlybyitssubstance，itmustnotalwaysbeinferredthatthereisawantofforminthiswork;
thisconclusionmayquiteaswelltestifytoawantofformintheobserver。
Ifhismindistoostretchedortoorelaxed，ifitisonlyaccustomedtoreceivethingseitherbythesensesortheintelligence，evenintheostperfectcombination，itwillonlystoptolookattheparts，anditwillonlyseematterinthemostbeautifulform。Onlysensibleofthecoarseelements，hemustfirstdestroytheaestheticorganisationofaworktofindenjoymentinit，andcarefullydisinterthedetailswhichgeniushascausedtovanish，withinfiniteart，intheharmonyofthewhole。Theinteresthetakesintheworkiseithersolelymoralorexclusivelyphysical;theonlythingwantingtoitistobeexactlywhatitoughttobe-aesthetical。
Thereadersofthisclassenjoyaseriousandpatheticpoemastheydoasermon;asimpleandplayfulwork，asaninebriatingdraught;andifontheonehandtheyhavesolittletasteastodemandedificationfromatragedyorfromanepos，evensuchasthe\"Messias，\"ontheotherhandtheywillbeinfalliblyscandalisedbyapieceafterthefashionofAnacreonandCatullus。
PartV。
LetterXXIII。
Itakeupthethreadofmyresearches，whichIbrokeoffonlytoapplytheprinciplesIlaiddowntopracticalartandtheappreciationofitsworks。
Thetransitionfromthepassivityofsensuousnesstotheactivityofthoughtandofwillcanbeeffectedonlybytheintermediarystateofaestheticliberty;andthoughinitselfthisstatedecidesnothingrespectingouropinionsandoursentiments，andthereforeleavesourintellectualandmoralvalueentirelyproblematical，itis，however，thenecessaryconditionwithoutwhichweshouldneverattaintoanopinionorasentiment。Inaword，thereisnootherwaytomakeareasonablebeingoutofasensuousmanthanbymakinghimfirstaesthetic。
But，youmightobject：Isthismediationabsolutelyindispensable？Couldnottruthandduty，oneortheother，inthemselvesandbythemselves，findaccesstothesensuousman？TothisIreply：Notonlyisitpossible，butitisabsolutelynecessarythattheyowesolelytothemselvestheirdeterminingforce，andnothingwouldbemorecontradictorytoourprecedingaffirmationsthantoappeartodefendthecontraryopinion。Ithasbeenexpresslyprovedthatthebeautifulfurnishesnoresult，eitherforthecomprehensionorforthewill;thatitmingleswithnooperations，eitherofthoughtorofresolution;andthatitconfersthisdoublepowerwithoutdetermininganythingwithregardtotherealexerciseofthispower。Hereallforeignhelpdisappears，andthepurelogicalform，theidea，wouldspeakimmediatelytotheintelligence，asthepuremoralform，thelaw，immediatelytothewill。
Butthatthepureformshouldbecapableofit，andthatthereisingeneralapureformforsensuousman，isthat，Imaintain，whichshouldberenderedpossiblebytheaestheticdispositionofthesoul。Truthisnotathingwhichcanbereceivedfromwithoutlikerealityorthevisibleexistenceofobjects。Itisthethinkingforce，inhisownlibertyandactivity，whichproducesit，anditisjustthislibertypropertoit，thislibertywhichweseekinvaininsensuousman。Thesensuousmanisalreadydeterminedphysically，andthenceforthhehasnolongerhisfreedeterminability;hemustnecessarilyfirstenterintopossessionofthislostdeterminabilitybeforehecanexchangethepassiveagainstanactivedetermination。Therefore，inordertorecoverit，hemusteitherlosethepassivedeterminationthathehad，orheshouldenclosealreadyinhimselftheactivedeterminationtowhichheshouldpass。Ifheconfinedhimselftolosepassivedetermination，hewouldatthesametimelosewithitthepossibilityofanactivedetermination，becausethoughtneedabody，andformcanonlyberealisedthroughmatter。Hemustthereforecontainalreadyinhimselftheactivedeterminationthathemaybeatoncebothactivelyandpassivelydetermined，thatistosay，hebecomesnecessarilyaesthetic。