Consequently，bytheaestheticdispositionofthesoultheproperactivityofreasonisalreadyrevealedinthesphereofsensuousness，thepowerofsenseisalreadybrokenwithinitsownboundaries，andtheennoblingofphysicalmancarriedfarenough，forspiritualmanhasonlytodevelophimselfaccordingtothelawsofliberty。Thetransitionfromanaestheticstatetoalogicalandmoralstate（fromthebeautifultotruthandduty）
istheninfinitelymoreeasythanthetransitionfromthephysicalstatetotheaestheticstate（fromlifepureandblindtoform）。Thistransitionmancaneffectuatealonebyhisliberty，whilsthehasonlytoenterintopossessionofhimselfnottogiveithimself;buttoseparatetheelementsofhisnature，andnottoenlargeit。Havingattainedtotheaestheticdisposition，manwillgivetohisjudgmentsandtohisactionsauniversalvalueassoonashedesiresit。Thispassagefrombrutenaturetobeauty，iswhichanentirelynewfacultywouldawakeninhim，naturewouldrendereasier，andhiswillhasnopoweroveradispositionwhich，weknow，itselfgivesbirthtothewill。Tobringtheaestheticmantoprofoundviews，toelevatedsentiments，herequiresnothingmorethanimportantoccasions;
toobtainthesamethingfromthesensuousman，hisnaturemustatfirstbechanged。Tomakeoftheformerahero，asage，itisoftenonlynecessarytomeetwithasublimesituation，whichexercisesuponthefacultyofthewillthemoreimmediateaction;forthesecond，itmustfirstbetransplantedunderanothersky。
Oneofthemostimportanttasksofculture，then，istosubmitmantoform，eveninapurelyphysicallife，andtorenderitaestheticasfarasthedomainofthebeautifulcanbeextended，foritisaloneintheaestheticstate，andnotinthephysicalstate，thatthemoralstatecanbedeveloped。Ifineachparticularcasemanoughttopossessthepowertomakehisjudgmentandhiswillthejudgmentoftheentirespecies;ifheoughttofindineachlimitedexistencethetransitiontoaninfiniteexistence;if，lastly，heoughtfromeverydependentsituationtotakehisflighttorisetoautonomyandtoliberty，itmustbeobservedthatatnomomentisheonlyindividualandsolelyobeysthelawofnature。
Tobeaptandreadytoraisehimselffromthenarrowcircleoftheendsofnature，torationalends，inthesphereoftheformerhemustalreadyhaveexercisedhimselfinthesecond;hemustalreadyhaverealisedhisphysicaldestinywithacertainlibertythatbelongsonlytospiritualnature，thatistosay，accordingtothelawsofthebeautiful。
Andthathecaneffectwithoutthwartingintheleastdegreehisphysicalaim。Theexigenciesofnaturewithregardtohimturnonlyuponwhathedoesuponthesubstanceofhisacts;buttheendsofnatureinnodegreedeterminethewayinwhichheacts，theformofhisactions。Onthecontrary，theexigenciesofreasonhaverigorouslytheformofhisactivityforitsobject。Thus，somuchasitisnecessaryforthemoraldestinationofman，thathebepurelymoral，thatheshowsanabsolutepersonalactivity，somuchisheindifferentthathisphysicaldestinationbeentirelyphysical，thatheactsinamannerentirelypassive。Henceforthwithregardtothislastdestination，itentirelydependsonhimtofulfilitsolelyasasensuousbeingandnaturalforce（asaforcewhichactsonlyasitdiminishes）or，atthesametime，asabsoluteforce，asarationalbeing。Towhichofthesedoeshisdignitybestrespond？Ofthis，therecanbenoquestion。Itisasdisgracefulandcontemptibleforhimtodoundersensuousimpulsionthatwhichheoughttohavedeterminedmerelybythemotiveofduty，asitisnobleandhonourableforhimtoinclinetowardsconformitywithlaws，harmony，independence;thereevenwherethevulgarmanonlysatisfiesalegitimatewant。Inaword，inthedomainoftruthandmorality，sensuousnessmusthavenothingtodetermine;butinthesphereofhappiness，formmayfindaplace，andtheinstinctofplayprevail。
Thusthen，intheindifferentsphereofphysicallife，manoughttoalreadycommencehismorallife;hisownproperactivityoughtalreadytomakewayinpassivity，andhisrationallibertybeyondthelimitsofsense;heoughtalreadytoimposethelawofhiswilluponhisinclinations;
heoughtifyouwillpermitmetheexpression-tocarryintothedomainofmatterthewaragainstmatter，inordertobedispensedfromcombattingthisredoubtableenemyuponthesacredfieldofliberty;heoughttolearntohavenoblerdesires，nottobeforcedtohavesublimevolitions。Thisisthefruitofaestheticculture，whichsubmitstothelawsofthebeautiful，inwhichneitherthelawsofnaturenorthoseofreasonsuffer，whichdoesnotforcethewillofman，andwhichbytheformitgivestoexteriorlifealreadyopensinternallife。
LetterXXIV。
Accordinglythreedifferentmomentsorstagesofdevelopmentcanbedistinguished，whichtheindividualman，aswellasthewholerace，mustofnecessitytraverseinadeterminateorderiftheyaretofulfilthecircleoftheirdetermination。Nodoubt，theseparateperiodscanbelengthenedorshortened，throughaccidentalcauseswhichareinherenteitherintheinfluenceofexternalthingsorunderthefreecapriceofmen;butneitherofthemcanbeoverstepped，andtheorderoftheirsequencecannotbeinvertedeitherbynatureorbythewill。Man，inhisphysicalcondition，suffersonlythepowerofnature;hegetsridofthispowerintheaestheticalcondition，andherulestheminthemoralstate。
Whatismanbeforebeautyliberateshimfromfreepleasure，andtheserenityofformtamesdownthesavagenessoflife？Eternallyuniforminhisaims，eternallychanginginhisjudgments，self-seekingwithoutbeinghimself，unfetteredwithoutbeingfree，aslavewithoutservinganyrule。
Atthisperiod，theworldistohimonlydestiny，notyetanobject;allhasexistenceforhimonlyinasfarasitprocuresexistencetohim;athingthatneitherseeksfromnorgivestohimisnon-existent。Everyphaenomenonstandsoutbeforehim，separateandcutoff，ashefindshimselfintheseriesofbeings。Allthatis，istohimthroughthebiasofthemoment;
everychangeistohimanentirelyfreshcreation，becausewiththenecessaryinhim，thenecessaryoutofhimiswanting，whichbindstogetherallthechangingformsintheuniverse，andwhichholdsfastthelawonthetheatreofhisaction，whiletheindividualdeparts。Itisinvainthatnatureletstherichvarietyofherformspassbeforehim;heseesinhergloriousfullnessnothingbuthisprey，inherpowerandgreatnessnothingbuthisenemy。Eitherheencountersobjects，andwishestodrawthemtohimselfindesire，ortheobjectspressinadestructivemanneruponhim，andhethruststhemawayindismayandterror。Inbothcaseshisrelationtotheworldofsenseisimmediatecontact;andperpetuallyanxiousthroughitspressure，restlessandplaguedbyimperiouswants，henowherefindsrestexceptinenervation，andnowherelimitssaveinexhausteddesire。
\"True，hisisthepowerfulbreastandthemightyhandoftheTitans……Acertaininheritance;yetthegodweldedRoundhisforeheadabrazenband;Advice，moderation，wisdom，andpatience，Hiditfromhisshy，sinisterlook。Everydesireiswithhimarage，Andhisrageprowlsaroundlimitless。\"-
IphigeniainTauris。
Ignorantofhisownhumandignity，heisfarremovedfromhonouringitinothers，andconsciousofhisownsavagegreed，hefearsitineverycreaturethatheseeslikehimself。Heneverseesothersinhimself，onlyhimselfinothers，andhumansociety，insteadofenlarginghimtotherace，onlyshutshimupcontinuallycloserinhisindividuality。Thuslimited，hewandersthroughhissunlesslife，tillfavouringnaturerollsawaytheloadofmatterfromhisdarkenedsenses，reflectionseparateshimfromthings，andobjectsshowthemselvesatlengthintheafter-glowoftheconsciousness。
Itistruewecannotpointoutthisstateofrudenatureaswehavehereportrayeditinanydefinitepeopleandage。Itisonlyanidea，butanideawithwhichexperienceagreesmostcloselyinspecialfeatures。
Itmaybesaidthatmanwasneverinthisanimalcondition，buthehasnot，ontheotherhand，everentirelyescapedfromit。Evenintherudestsubjects，unmistakabletracesofrationalfreedomcanbefound，andeveninthemostcultivated，featuresarenotwantingthatremindusofthatdismalnaturalcondition。Itispossibleforman，atoneandthesametime，tounitethehighestandthelowestinhisnature;andifhisdignitydependsonastrictseparationofonefromtheother，hishappinessdependsonaskilfulremovalofthisseparation。Theculturewhichistobringhisdignityintoagreementwithhishappinesswillthereforehavetoprovideforthegreatestpurityofthesetwoprinciplesintheirmostintimatecombination。
Consequentlythefirstappearanceofreasoninmanisnotthebeginningofhumanity。Thisisfirstdecidedbyhisfreedom，andreasonbeginsfirstbymakinghissensuousdependenceboundless;aphaenomenonthatdoesnotappeartometohavebeensufficientlyelucidated，consideringitsimportanceanduniversality。Weknowthatthereasonmakesitselfknowntomanbythedemandfortheabsolute-theself-dependentandnecessary。Butasthiswantofthereasoncannotbesatisfiedinanyseparateorsinglestateofhisphysicallife，heisobligedtoleavethephysicalentirelyandtorisefromalimitedrealitytoideas。Butalthoughthetruemeaningofthatdemandofthereasonistowithdrawhimfromthelimitsoftimeandtoleadhimupfromtheworldofsensetoanidealworld，yetthissamedemandofreason，byamisapplication-scarcelytobeavoidedinthisage，pronetosensuousnesscandirecthimtophysicallife，and，insteadofmakingmanfree，plungehiminthemostterribleslavery。
Factsverifythissupposition。Manraisedonthewingsofimaginationleavesthenarrowlimitsofthepresent，inwhichmereanimalityisenclosed，inordertostriveontoanunlimitedfuture。Butwhilethelimitlessisunfoldedtohisdazedimagination，hishearthasnotceasedtoliveintheseparate，andtoservethemoment。Theimpulsetowardstheabsoluteseizeshimsuddenlyinthemidstofhisanimality，andasinthiscloddishconditionallhiseffortsaimonlyatthematerialandtemporal，andarelimitedbyhisindividuality，heisonlyledbythatdemandofthereasontoextendhisindividualityintotheinfinite，insteadoftoabstractfromit。Hewillbeledtoseekinsteadofformaninexhaustiblematter，insteadoftheunchangeableaneverlastingchangeandanabsolutesecuringofhistemporalexistence。Thesameimpulsewhich，directedtohisthoughtandaction，oughttoleadtotruthandmorality，nowdirectedtohispassionandemotionalstate，producesnothingbutanunlimiteddesireandanabsolutewant。Thefirstfruits，therefore，thathereapsintheworldofspirits，arecaresandfear-bothoperationsofthereason;notofsensuousness，butofareasonthatmistakesitsobjectandappliesitscategoricalimperativetomatter。Allunconditionalsystemsofhappinessarefruitsofthistree，whethertheyhavefortheirobjectthepresentdayorthewholeoflife，orwhatdoesnotmakethemanymorerespectable，thewholeofeternity，fortheirobject。Anunlimiteddurationofexistenceandofwell-beingisonlyanidealofthedesires;henceademandwhichcanonlybeputforthbyananimalitystrivinguptotheabsolute。Man，therefore，withoutgaininganythingforhishumanitybyarationalexpressionofthissort，losesthehappylimitationoftheanimaloverwhichhenowonlypossessestheunenviablesuperiorityoflosingthepresentforanendeavourafterwhatisremote，yetwithoutseekinginthelimitlessfutureanythingbutthepresent。
Butevenifthereasondoesnotgoastrayinitsobject，orerrinthequestion，sensuousnesswillcontinuetofalsifytheanswerforalongtime。
Assoonasmanhasbeguntousehisunderstandingandtoknittogetherphaenomenaincauseandeffect，thereason，accordingtoitsconception，pressesontoanabsoluteknittingtogetherandtoanunconditionalbasis。
Inordermerelytobeabletoputforwardthisdemandmanmustalreadyhavesteppedbeyondthesensuous，butthesensuoususesthisverydemandtobringbackthefugitive。
Infactitisnowthatheoughttoabandonentirelytheworldofsenseinordertotakehisflightintotherealmofideas;fortheintelligenceremainseternallyshutupinthefiniteandinthecontingent，anddoesnotceaseputtingquestionswithoutreachingthelastlinkofthechain。
Butasthemanwithwhomweareengagedisnotyetcapableofsuchanabstraction，anddoesnotfinditinthesphereofsensuousknowledge，andbecausehedoesnotlookforitinpurereason，hewillseekforitbelowintheregionofsentiment，andwillappeartofindit。Nodoubtthesensuousshowshimnothingthathasitsfoundationinitself，andthatlegislatesforitself，butitshowshimsomethingthatdoesnotcareforfoundationorlaw;thereforethusnotbeingabletoquiettheintelligencebyshowingitafinalcause，hereducesittosilencebytheconceptionwhichdesiresnocause;andbeingincapableofunderstandingthesublimenecessityofreason，hekeepstotheblindconstraintofmatter。Assensuousnessknowsnootherendthanitsinterest，andisdeterminedbynothingexceptblindchance，itmakestheformerthemotiveofitsactions，andthelatterthemasteroftheworld。
Eventhedivinepartinman，themorallaw，initsfirstmanifestationinthesensuouscannotavoidthisperversion。Asthismorallawisonlyprohibitedandcombatsinmantheinterestofsensuousegotism，itmustappeartohimassomethingstrangeuntilhehascometoconsiderthisself-loveasthestranger，andthevoiceofreasonashistrueself。Thereforeheconfineshimselftofeelingthefetterswhichthelatterimposeonhim，withouthavingtheconsciousnessoftheinfiniteemancipationwhichitprocuresforhim。Withoutsuspectinginhimselfthedignityoflawgiver，heonlyexperiencestheconstraintandtheimpotentrevoltofasubjectfrettingundertheyoke，becauseinthisexperiencethesensuousimpulsionprecedesthemoralimpulsion，hegivestothelawofnecessityabeginninginhim，apositiveorigin，andbythemostunfortunateofallmistakesheconvertstheimmutableandtheeternalinhimselfintoatransitoryaccident。Hemakesuphismindtoconsiderthenotionsofthejustandtheunjustasstatuteswhichhavebeenintroducedbyawill，andnotashavinginthemselvesaneternalvalue。Justasintheexplanationofcertainnaturalphaenomenahegoesbeyondnatureandseeksoutofherwhatcanonlybefoundinher，inherownlaws;soalsointheexplanationofmoralphaenomenahegoesbeyondreasonandmakeslightofhishumanity，seekingagodinthisway。Itisnotwonderfulthatareligionwhichhehaspurchasedatthecostofhishumanityshowsitselfworthyofthisorigin，andthatheonlyconsidersasabsoluteandeternallybindinglawsthathaveneverbeenbindingfromalleternity。Hehasplacedhimselfinrelationwith，notaholybeing，butapowerful。Thereforethespiritofhisreligion，ofthehomagethathegivestoGod，isafearthatabaseshim，andnotavenerationthatelevateshiminhisownesteem。
Thoughthesedifferentaberrationsbywhichmandepartsfromtheidealofhisdestinationcannotalltakeplaceatthesametime，becauseseveraldegreeshavetobepassedoverinthetransitionfromtheobscureofthoughtoerror，andfromtheobscureofwilltothecorruptionofthewill;thesedegreesareall，withoutexception，theconsequenceofhisphysicalstate，becauseinallthevitalimpulsionswaystheformalimpulsion。Now，twocasesmayhappen：eitherreasonmaynotyethavespokeninman，andthephysicalmayreignoverhimwithablindnecessity，orreasonmaynotbesufficientlypurifiedfromsensuousimpressions，andthemoralmaystillbesubjecttothephysical;inbothcasestheonlyprinciplethathasarealpoweroverhimisamaterialprinciple，andman，atleastasregardshisultimatetendency，isasensuousbeing。Theonlydifferenceis，thatintheformercaseheisananimalwithoutreason，andinthesecondcasearationalanimal。Butheoughttobeneitheronenortheother：heoughttobeaman。Natureoughtnottorulehimexclusively;norreasonconditionally。
Thetwolegislationsoughttobecompletelyindependentandyetmutuallycomplementary。
LetterXXV。
Whilstman，inhisfirstphysicalcondition，isonlypassivelyaffectedbytheworldofsense，heisstillentirelyidentifiedwithit;andforthisreasontheexternalworld，asyet，hasnoobjectiveexistenceforhim。Whenhebeginsinhisaestheticstateofmindtoregardtheworldobjectively，thenonlyishispersonalityseveredfromit，andtheworldappearstohimanobjectivereality，forthesimplereasonthathehasceasedtoformanidenticalportionofit。
Thatwhichfirstconnectsmanwiththesurroundinguniverseisthepowerofreflectivecontemplation。Whereasdesireseizesatonceitsobject，reflectionremovesittoadistanceandrendersitinalienablyherownbysavingitfromthegreedofpassion。Thenecessityofsensewhichheobeyedduringtheperiodofmeresensations，lessensduringtheperiodofreflection;thesensesareforthetimeinabeyance;evenever-fleetingtimestandsstillwhilstthescatteredraysofconsciousnessaregatheringandshapethemselves;animageoftheinfiniteisreflectedupontheperishableground。Assoonaslightdawnsinman，thereisnolongernightoutsideofhim;assoonasthereispeacewithinhimthestormlullsthroughouttheuniverse，andthecontendingforcesofnaturefindrestwithinprescribedlimits。Hencewecannotwonderifancienttraditionsalludetothesegreatchangesintheinnermanastoarevolutioninsurroundingnature，andsymbolisethoughttriumphingoverthelawsoftime，bythefigureofZeus，whichterminatesthereignofSaturn。
undefinedoutlinesareforeverfluctuatingbetweenuncertainboundaries，feartakesupitsabode;butmanrisesaboveanynaturalterrorassoonasheknowshowtomouldit，andtransformitintoanobjectofhisart。Assoonasheupholdshisindependencetowardphaenomenalnature，hemaintainshisdignitytowardherasathingofpowerandwithanoblefreedomherisesagainsthisgods。Theythrowasidethemaskwithwhichtheyhadkepthiminaweduringhisinfancy，andtohissurprisehismindperceivesthereflectionofhisownimage。ThedivinemonsteroftheOriental，whichroamsaboutchangingtheworldwiththeblindforceofabeastofprey，dwindlestothecharmingoutlineofhumanityinGreekfable;theempireoftheTitansiscrushed，andboundlessforceistamedbyinfiniteform。
ButwhilstIhavebeenmerelysearchingforanissuefromthematerialworldandapassageintotheworldofmind，theboldflightonmyimaginationhasalreadytakenmeintotheverymidstofthelatterworld。Thebeautyofwhichweareinsearchwehaveleftbehindbypassingfromthelifeofmeresensationstothepureformandtothepureobject。Suchaleapexceedstheconditionofhumannature;inordertokeeppacewiththelatterwemustreturntotheworldofsense。
Beautyisindeedthesphereofunfetteredcontemplationandreflection;
beautyconductsusintotheworldofideas，withouthowevertakingusfromtheworldofsense，asoccurswhenatruthisperceivedandacknowledged。
Thisisthepureproductofaprocessofabstractionfromeverythingmaterialandaccidental，apureobjectfreefromeverysubjectivebarrier，apurestateofself-activitywithoutanyadmixtureofpassivesensations。Thereisindeedawaybacktosensationfromthehighestabstraction;forthoughtteachestheinnersensation，andtheideaoflogicalandmoralunitypassesintoasensationofsensualaccord。Butifwedelightinknowledgeweseparateveryaccuratelyourownconceptionsfromoursensations;welookuponthelatterassomethingaccidental，whichmighthavebeenomittedwithouttheknowledgebeingimpairedthereby，withouttruthbeinglesstrue。Itwould，however，beavainattempttosuppressthisconnectionofthefacultyoffeelingwiththeideaofbeauty，consequently，weshallnotsucceedinrepresentingtoourselvesoneastheeffectoftheother，butwemustlookuponthembothtogetherandreciprocallyascauseandeffect。Inthepleasurewhichwederivefromknowledgewereadilydistinguishthepassagefromtheactivetothepassivestate，andweclearlyperceivethatthefirstendswhenthesecondbegins。Onthecontrary，fromthepleasurewhichwetakeinbeauty，thistransitionfromtheactivetothepassiveisnotperceivable，andreflectionissointimatelyblendedwithfeelingthatwebelievewefeeltheformimmediately。Beautyisthenanobjecttous，itistrue，becausereflectionistheconditionofthefeelingwhichwehaveofit;
butitisalsoastateofourpersonality（ourEgo），becausethefeelingistheconditionoftheideaweconceiveofit：beautyisthereforedoubtlessform，becausewecontemplateit，butitisequallylifebecausewefeelit。Inaword，itisatonceourstateandouract。Andpreciselybecauseitisatthesametimebothastateandanact，ittriumphantlyprovestousthatthepassivedoesnotexcludetheactive，neithermatternorform，neitherthefinitenortheinfinite;andthatconsequentlythephysicaldependencetowhichmanisnecessarilydevoteddoesnotinanywaydestroyhismoralliberty。Thisistheproofofbeauty，andIoughttoaddthatthisalonecanproveit。Infact，asinthepossessionoftruthoroflogicalunity，feelingisnotnecessarilyonewiththethought，butfollowsitaccidentally;itisafactwhichonlyprovesthatasensitivenaturecansucceedarationalnature，andviceversa;notthattheyco-exist，thattheyexerciseareciprocalactiononeovertheother，andlastlythattheyoughttobeunitedinanabsoluteandnecessarymanner。Fromthisexclusionoffeelingaslongasthereisthought，andofthoughtsolongasthereisfeeling，weshouldonthecontraryconcludethatthetwonaturesareincompatible，sothatinordertodemonstratethepurereasonistoberealisedinhumanity，thebestproofgivenbytheanalysisisthatthisrealisationisdemanded。But，asintherealisationofbeautyorofaestheticunity，thereisarealunion，mutualsubstitutionofmatterandofform，ofpassiveandofactive，bythisaloneinprovedthecompatibilityofthetwonatures，thepossiblerealisationoftheinfiniteinthefinite，andconsequentlyalsothepossibilityofthemostsublimehumanity。
Henceforthweneednolongerbeembarrassedtofindatransitionfromdependentfeelingtomoralliberty，becausebeautyrevealstousthefactthattheycanperfectlyco-exist，andthattoshowhimselfaspirit，manneednotescapefrommatter。Butifononesideheisfree，eveninhisrelationwithavisibleworld，asthefactofbeautyteaches，andifontheothersidefreedomissomethingabsoluteandsupersensuous，asitsideanecessarilyimplies，thequestionisnolongerhowmansucceedsinraisinghimselffromthefinitetotheabsolute，andopposinghimselfinhisthoughtandwilltosensuality，asthishasalreadybeenproducedinthefactofbeauty。Inaword，wehavenolongertoaskhowhepassesfromvirtuetotruth，whichisalreadyincludedintheformer，buthowheopensawayforhimselffromvulgarrealitytoaestheticreality，andfromtheordinaryfeelingsoflifetotheperceptionofthebeautiful。
LetterXXVI。
Ihaveshowninthepreviouslettersthatitisonlytheaestheticdispositionofthesoulthatgivesbirthtoliberty，itcannotthereforebederivedfromlibertynorhaveamoralorigin。Itmustbeagiftofnature，thefavourofchancealonecanbreakthebondsofthephysicalstateandbringthesavagetoduty。Thegermofthebeautifulwillfindanequaldifficultyindevelopingitselfincountrieswhereaseverenatureforbidsmantoenjoyhimself，andinthosewhereaprodigalnaturedispenseshimfromalleffort;wherethebluntedsensesexperiencenowant，andwhereviolentdesirecanneverbesatisfied。ThedelightfulflowerofthebeautifulwillneverunfolditselfinthecaseoftheTroglodytehidinhiscavernalwaysalone，andneverfindinghumanityoutsidehimself;noramongnomads，who，travellingingreattroops，onlyconsistofamultitude，andhavenoindividualhumanity。Itwillonlyflourishinplaceswheremanconversespeacefullywithhimselfinhiscottage，andwiththewholeracewhenheissuesfromit。Inthoseclimateswherealimpidetheropensthesensestothelightestimpression，whilstalife-givingwarmthdevelopesaluxuriantnature，whereevenintheinanimatecreationtheswayofinertmatterisoverthrown，andthevictoriousformennobleseventhemostabjectnatures;inthisjoyfulstateandfortunatezone，whereactivityaloneleadstoenjoyment，andenjoymenttoactivity，fromlifeitselfissuesaholyharmony，andthelawsoforderdevelopelife，adifferentresulttakesplace。Whenimaginationincessantlyescapesfromreality，anddoesnotabandonthesimplicityofnatureinitswanderings;thenandthereonlythemindandthesenses，thereceptiveforceandtheplasticforce，aredevelopedinthathappyequilibriumwhichisthesoulofthebeautifulandtheconditionofhumanity。
Whatphaenomenonaccompaniestheinitiationofthesavageintohumanity？
Howeverfarwelookbackintohistorythephaenomenonisidenticalamongallpeoplewhohaveshakenofftheslaveryoftheanimalstate，theloveofappearance，theinclinationfordressandforgames。
Extremestupidityandextremeintelligencehaveacertainaffinityinonlyseekingtherealandbeingcompletelyinsensibletomereappearance。
Theformerisonlydrawnforthbytheimmediatepresenceofanobjectinthesenses，andthesecondisreducedtoaquiescentstateonlybyreferringconceptionstothefactsofexperience。Inshort，stupiditycannotriseabovereality，northeintelligencedescendbelowtruth。Thus，inasfarasthewantofrealityandattachmenttotherealareonlytheconsequenceofawantandadefect，indifferencetotherealandaninteresttakeninappearancesarearealenlargementofhumanityandadecisivesteptowardsculture。Inthefirstplaceitistheproofofanexteriorliberty，foraslongasnecessitycommandsandwantsolicits，thefancyisstrictlychaineddowntothereal;itisonlywhenwantissatisfiedthatitdevelopeswithouthindrance。Butitisalsotheproofofaninternalliberty，becauseitrevealstousaforcewhich，independentofanexternalsubstratum，setsitselfinmotion，andhassufficientenergytoremovefromitselfthesolicitationsofnature。Therealityofthingsiseffectedbythings，theappearanceofthingsistheworkofman，andasoulthattakespleasureinappearancedoesnottakepleasureinwhatitreceivesbutinwhatitmakes。
Itisself-evidentthatIamspeakingofaestheticalevidencedifferentfromrealityandtruth，andnotoflogicalappearanceidenticalwiththem。
Thereforeifitislikeditisbecauseitisanappearance，andnotbecauseitisheldtobesomethingbetterthanitis：thefirstprinciplealoneisaplaywhilstthesecondisadeception。Togiveavaluetotheappearanceofthefirstkindcanneverinjuretruth，becauseitisnevertobefearedthatitwillsupplantit-theonlywayinwhichtruthcanbeinjured。
Todespisethisappearanceistodespiseingeneralallthefineartsofwhichitistheessence。Nevertheless，ithappenssometimesthattheunderstandingcarriesitszealforrealityasfarasthisintolerance，andstrikeswithasentenceofostracismalltheartsrelatingtobeautyinappearance，becauseitisonlyanappearance。However，theintelligenceonlyshowsthisvigorousspiritwhenitcallstomindtheaffinitypointedoutfurtherback。Ishallfindsomedaytheoccasiontotreatspeciallyofthelimitsofbeautyinitsappearance。
Itisnatureherselfwhichraisesmanfromrealitytoappearancebyendowinghimwithtwosenseswhichonlyleadhimtotheknowledgeoftherealthroughappearance。Intheeyeandtheeartheorgansofthesensesarealreadyfreedfromthepersecutionsofnature，andtheobjectwithwhichweareimmediatelyincontactthroughtheanimalsensesisremoterfromus。Whatweseebytheeyediffersfromwhatwefeel;fortheunderstandingtoreachobjectsoverleapsthelightwhichseparatesusfromthem。Intruth，wearepassivetoanobject;insightandhearingtheobjectisaformwecreate。Whilestillasavage，manonlyenjoysthroughtouchmerelyaidedbysightandsound。Heeitherdoesnotrisetoperceptionthroughsight，ordoesnotrestthere。Assoonashebeginstoenjoythroughasight，visionhasanindependentvalue，heisaestheticallyfree，andtheinstinctofplayisdeveloped。
Theinstinctofplaylikesappearance，anddirectlyitisawakeneditisfollowedbytheformalimitativeinstinctwhichtreatsappearanceasanindependentthing。Directlymanhascometodistinguishtheappearancefromthereality，theformfromthebody，hecanseparate，infacthehasalreadydoneso。Thusthefacultyoftheartofimitationisgivenwiththefacultyofformingeneral。TheinclinationthatdrawsustoitreposesonanothertendencyIhavenottonoticehere。Theexactperiodwhentheaestheticinstinct，orthatofart，developes，dependsentirelyontheattractionthatmereappearancehasformen。
Aseveryrealexistenceproceedsfromnatureasaforeignpower，whilsteveryappearancecomesinthefirstplacefrommanasapercipientsubject，heonlyuseshisabsolutesightinseparatingsemblancefromessence，andarrangingaccordingtosubjectivelaw。Withanunbridledlibertyhecanunitewhatnaturehassevered，providedhecanimaginehisunion，andhecanseparatewhatnaturehasunited，providedthisseparationcantakeplaceinhisintelligence。Herenothingcanbesacredtohimbuthisownlaw：theonlyconditionimposeduponhimistorespecttheborderwhichseparateshisownspherefromtheexistenceofthingsorfromtherealmofnature。
Thishumanrightofrulingisexercisedbymanintheartofappearance;
andhissuccessinextendingtheempireofthebeautiful，andguardingthefrontiersoftruth，willbeinproportionwiththestrictnesswithwhichheseparatesformfromsubstance：forifhefreesappearancefromrealityhemustalsodotheconverse。
Butmanpossessessovereignpoweronlyintheworldofappearance，intheunsubstantialrealmofimagination，onlybyabstainingfromgivingbeingtoappearanceintheory，andbygivingitbeinginpractice。Itfollowsthatthepoettransgresseshisproperlimitswhenheattributesbeingtohisideal，andwhenhegivesthisidealaimasadeterminedexistence。
Forhecanonlyreachthisresultbyexceedinghisrightasapoet，thatofencroachingbytheidealonthefieldofexperience，andbypretendingtodeterminerealexistenceinvirtueofasimplepossibility，orelseherenounceshisrightaspoetbylettingexperienceencroachonthesphereoftheideal，andbyrestrictingpossibilitytotheconditionsofreality。
Itisonlybybeingfrankordisclaimingallreality，andbybeingindependentordoingwithoutreality，thattheappearanceisaesthetical。Directlyitapesrealityorneedsrealityforeffectitisnothingmorethanavileinstrumentformaterialends，andcanprovenothingforthefreedomofthemind。Moreover，theobjectinwhichwefindbeautyneednotbeunrealifourjudgmentdisregardsthisreality;forifitregardsthisthejudgmentisnolongeraesthetical。Abeautifulwomaniflivingwouldnodoubtpleaseusasmuchandrathermorethananequallybeautifulwomanseeninpainting;
butwhatmakestheformerpleasemenisnotherbeinganindependentappearance;
shenolongerpleasesthepureaestheticfeeling。Inthepainting，lifemustonlyattractasanappearance，andrealityasanidea。Butitiscertainthattofeelinalivingobjectonlythepureappearance，requiresagreatlyhigheraestheticculturethantodowithoutlifeintheappearance。
Whenthefrankandindependentappearanceisfoundinmanseparately，orinawholepeople，itmaybeinferredtheyhavemind，taste，andallprerogativesconnectedwiththem。Inthiscase，theidealwillbeseentogovernreallife，honourtriumphingoverfortune，thoughtoverenjoyment，thedreamofimmortalityoveratransitoryexistence。
Inthiscasepublicopinionwillnolongerbefearedandanolivecrownwillbemorevaluedthanapurplemantle。Impotenceandperversityalonehaverecoursetofalseandpaltrysemblance，andindividualsaswellasnationswholendtorealitythesupportofappearance，ortotheaestheticalappearancethesupportofreality，showtheirmoralunworthinessandtheiraestheticalimpotence。Therefore，ashortandconclusiveanswercanbegiventothisquestion-Howfarwillappearancebepermittedinthemoralworld？Itwillrunthusinproportionasthisappearancewillbeaesthetical，thatis，anappearancethatdoesnottrytomakeupforreality，norrequirestobemadeupforbyit。Theaestheticalappearancecanneverendangerthetruthofmorals：whereveritseemstodosotheappearanceisnotaesthetical。
Onlyastrangertothefashionableworldcantakethepoliteassurances，whichareonlyaform，forproofsofaffection，andsayhehasbeendeceived;
butonlyaclumsyfellowingoodsocietycallsintheaidofduplicityandflatterstobecomeamiable。Theformerlacksthepuresenseforindependentappearance;thereforehecanonlygiveavaluetoappearancebytruth。
Thesecondlacksreality，andwishestoreplaceitbyappearance。Nothingismorecommonthantoheardepreciatorsofthetimesutterthesepaltrycomplaints-thatallsolidityhasdisappearedfromtheworld，andthatessenceisneglectedforsemblance。ThoughIfeelbynomeanscalledupontodefendthisageagainstthesereproaches，Imustsaythatthewideapplicationofthesecriticismsshowsthattheyattachblametotheage，notonlyonthescoreofthefalse，butalsoofthefrankappearance。Andeventheexceptionstheyadmitinfavourofthebeautifulhavefortheirobjectlesstheindependentappearancethantheneedyappearance。Notonlydotheyattacktheartificialcolouringthathidestruthandreplacesreality，butalsothebeneficentappearancethatfillsavacuumandclothespoverty;
andtheyevenattacktheidealappearancethatennoblesavulgarreality。
Theirstrictsenseoftruthisrightlyoffendedbythefalsityofmanners;
unfortunately，theyclasspolitenessinthiscategory。Itdispleasesthemthatthenoisyandshowysoofteneclipsetruemerit，buttheyarenolessshockedthatappearanceisalsodemandedfrommerit，andthatarealsubstancedoesnotdispensewithanagreeableform。Theyregretthecordiality，theenergy，andsolidityofancienttimes;theywouldrestorewiththemancientcoarseness，heaviness，andtheoldGothicprofusion。Byjudgmentsofthiskindtheyshowanesteemforthematteritselfunworthyofhumanity，whichoughtonlytovaluethematterinasmuchasitcanreceiveaformandenlargetheempireofideas。Accordingly，thetasteoftheageneednotmuchfearthesecriticisms，ifitcanclearitselfbeforebetterjudges。Ourdefectisnottograntavaluetoaestheticappearance（wedonotdothisenough）：
aseverejudgeofthebeautifulmightratherreproachuswithnothavingarrivedatpureappearance，withnothavingseparatedclearlyenoughexistencefromthephaenomenon，andthusestablishedtheirlimits。Weshalldeservethisreproachsolongaswecannotenjoythebeautifulinlivingnaturewithoutdesiringit;aslongaswecannotadmirethebeautifulintheimitativeartswithouthavinganendinview;aslongaswedonotgranttoimaginationanabsolutelegislationofitsown;andaslongaswedonotinspireitwithcareforitsdignitybytheesteemwetestifyforitsworks。
PartVI。
LetterXXVII。
Donotfearforrealityandtruth。Eveniftheelevatedideaofaestheticappearancebecamegeneral，itwouldnotbecomeso，aslongasmanremainssolittlecultivatedastoabuseit;andifitbecamegeneral，thiswouldresultfromaculturethatwouldpreventallabuseofit。Thepursuitofindependentappearancerequiresmorepowerofabstraction，freedomofheart，andenergyofwillthanmanrequirestoshuthimselfupinreality;andhemusthaveleftthelatterbehindhimifhewishestoattaintoaestheticappearance。Thereforeamanwouldcalculateverybadlywhotooktheroadoftheidealtosavehimselfthatofreality。Thusrealitywouldnothavemuchtofearfromappearance，asweunderstandit;but，ontheotherhand，appearancewouldhavemoretofearfromreality。Chainedtomatter，manusesappearanceforhispurposesbeforeheallowsitaproperpersonalityintheartoftheideal：tocometothatpointacompleterevolutionmusttakeplaceinhismodeoffeeling，otherwisehewouldnotbeevenonthewaytotheideal。Consequently，whenwefindinmanthesignsofapureanddisinterestedesteem，wecaninferthatthisrevolutionhastakenplaceinhisnature，andthathumanityhasreallybeguninhim。Signsofthiskindarefoundeveninthefirstandrudeattemptsthathemakestoembellishhisexistence，evenattheriskofmakingitworseinitsmaterialconditions。
Assoonashebeginstopreferformtosubstanceandtoriskrealityforappearance（knownbyhimtobesuch），thebarriersofanimallifefall，andhefindshimselfonatrackthathasnoend。
Notsatisfiedwiththeneedsofnature，hedemandsthesuperfluous。
First，onlythesuperfluousofmatter，tosecurehisenjoymentbeyondthepresentnecessity;butafterwardshewishesasuperabundanceinmatter，anaestheticalsupplementtosatisfytheimpulsefortheformal，toextendenjoymentbeyondnecessity。Bypilingupprovisionssimplyforafutureuse，andanticipatingtheirenjoymentintheimagination，heoutstepsthelimitsofthepresentmoment，butnotthoseoftimeingeneral。Heenjoysmore;hedoesnotenjoydifferently。Butassoonashemakesformenterintohisenjoyment，andhekeepsinviewtheformsoftheobjectswhichsatisfyhisdesires，hehasnotonlyincreasedhispleasureinextentandintensity，buthehasalsoennobleditinmodeandspecies。
Nodoubtnaturehasgivenmorethanisnecessarytounreasoningbeings;
shehascausedagleamoffreedomtoshineeveninthedarknessofanimallife。Whenthelionisnottormentedbyhunger，andwhennowildbeastchallengeshimtofight，hisunemployedenergycreatesanobjectforhimself;
fullofardour，hefillsthere-echoingdesertwithhisterribleroars，andhisexuberantforcerejoicesinitself，showingitselfwithoutanobject。
Theinsectflitsaboutrejoicinginlifeinthesunlight，anditiscertainlynotthecryofwantthatmakesitselfheardinthemelodioussongofthebird;thereisundeniablyfreedominthesemovements，thoughitisnotemancipationfromwantingeneral，butfromadeterminateexternalnecessity。
Theanimalworks，whenaprivationisthemotorofitsactivity，anditplayswhentheplenitudeofforceisthismotor，whenanexuberantlifeisexcitedtoaction。Evenininanimatenaturealuxuryofstrengthandalatitudeofdeterminationareshown，whichinthismaterialsensemightbestyledplay。Thetreeproducesnumberlessgermsthatareabortivewithoutdeveloping，anditsendsforthmoreroots，branchesandleaves，organsofnutrition，thanareusedforthepreservationofthespecies。Whateverthistreerestorestotheelementsofitsexuberantlife，withoutusingit，orenjoyingit，maybeexpendedbylifeinfreeandjoyfulmovements。
Itisthusthatnatureoffersinhermaterialsphereasortofpreludetothelimitless，andthateventhereshesuppressespartiallythechainsfromwhichshewillbecompletelyemancipatedintherealmofform。Theconstraintofsuperabundanceorphysicalplay，answersasatransitionfromtheconstraintofnecessity，orofphysicalseriousness，toaestheticalplay;andbeforeshakingoff，inthesupremefreedomofthebeautiful，theyokeofanyspecialaim，naturealreadyapproaches，atleastremotely，thisindependence，bythefreemovementwhichisitselfitsownendandmeans。
Theimagination，likethebodilyorgans，hasinmanitsfreemovementanditsmaterialplay，aplayinwhich，withoutanyreferencetoform，itsimplytakespleasureinitsarbitrarypowerandintheabsenceofallhindrance。Theseplaysoffancy，inasmuchasformisnotmixedupwiththem，andbecauseafreesuccessionofimagesmakesalltheircharm，thoughconfinedtoman，belongexclusivelytoanimallife，andonlyproveonething-thatheisdeliveredfromallexternalsensuousconstraint-withoutourbeingentitledtoinferthatthereisinitanindependentplasticforce。
Fromthisplayoffreeassociationofideas，whichisstillquitematerialinnatureandisexplainedbysimplenaturallaws，theimagination，bymakingtheattemptofcreatingafreeform，passesatlengthatajumptotheaestheticplay：Isayatoneleap，forquiteanewforceentersintoactionhere;forhere，forthefirsttime，thelegislativemindismixedwiththeactsofablindinstinct，subjectsthearbitrarymarchoftheimaginationtoitseternalandimmutableunity，causesitsindependentpermanencetoenterinthatwhichistransitory，anditsinfinityinthesensuous。Nevertheless，aslongasrudenature，whichknowsofnootherlawthanrunningincessantlyfromchangetochange，willyetretaintoomuchstrength，itwillopposeitselfbyitsdifferentcapricestothisnecessity;byitsagitationtothispermanence;byitsmanifoldneedstothisindependence，andbyitsinsatiabilitytothissublimesimplicity。
Itwillbealsotroublesometorecognisetheinstinctofplayinitsfirsttrials，seeingthatthesensuousimpulsion，withitscapricioushumouranditsviolentappetites，constantlycrosses。Itisonthataccountthatweseethetaste，stillcoarse，seizethatwhichisnewandstartling，thedisordered，theadventurousandthestrange，theviolentandthesavage，andflyfromnothingsomuchasfromcalmandsimplicity。Itinventsgrotesquefigures，itlikesrapidtransitions，luxuriousforms，sharplymarkedchanges，acutetones，apatheticsong。Thatwhichmancallsbeautifulatthistime，isthatwhichexciteshim，thatwhichgiveshimmatter;butthatwhichexciteshimtogivehispersonalitytotheobject，thatwhichgivesmattertoapossibleplasticoperation，forotherwiseitwouldnotbethebeautifulforhim。Aremarkablechangehasthereforetakenplaceinformofhisjudgments;
hesearchesfortheseobjects，notbecausetheyaffecthim，butbecausetheyfurnishhimwiththeoccasionofacting;theypleasehim，notbecausetheyanswertoawant，butbecausetheysatisfyalaw，whichspeaksinhisbreast，althoughquitelowasyet。
Soonitwillnotbesufficientforthingstopleasehim;hewillwishtoplease：inthefirstplace，itistrue，onlybythatwhichbelongstohim;afterwardsbythatwhichheis。Thatwhichhepossesses，thatwhichheproduces，oughtnotmerelytobearanymorethetracesofservitude，nortomarkouttheend，simplyandscrupulously，bytheform。Independentlyoftheusetowhichitisdestined，theobjectoughtalsotoreflecttheenlightenedintelligencewhichimaginesit，thehandwhichshapeditwithaffection，themindfreeandserenewhichchoseitandexposedittoview。
Now，theancientGermansearchesformoremagnificentfurs，formoresplendidantlersofthestag，formoreelegantdrinkinghorns;andtheCaledonianchoosestheprettiestshellsforhisfestivals。Thearmsthemselvesoughttobenolongeronlyobjectsofterror，butalsoofpleasure;andtheskilfullyworkedscabbardwillnotattractlessattentionthanthehomicidaledgeofthesword。Theinstinctofplay，notsatisfiedwithbringingintothesphereofthenecessaryanaestheticsuperabundanceforthefuturemorefree，isatlastcompletelyemancipatedfromthebondsofduty，andthebeautifulbecomesofitselfanobjectofman’sexertions。Headornshimself。
Thefreepleasurecomestotakeaplaceamonghiswants，andtheuselesssoonbecomesthebestpartofhisjoys。Form，whichfromtheoutsidegraduallyapproacheshim，inhisdwellings，hisfurniture，hisclothing，beginsatlasttotakepossessionofthemanhimself，totransformhim，atfirstexteriorly，andafterwardsintheinterior。Thedisorderedleapsofjoybecomethedance，theformlessgestureischangedintoanamiableandharmoniouspantomime，theconfusedaccentsoffeelingaredeveloped，andbegintoobeymeasureandadaptthemselvestosong。When，liketheflightofcranes，theTrojanarmyrushesontothefieldofbattlewiththrillingcries，theGreekarmyapproachesinsilenceandwithanobleandmeasuredstep。
Ontheonesideweseebuttheexuberanceofablindforce，ontheotherthetriumphofformandthesimplemajestyoflaw。
Now，anoblernecessitybindsthetwosexesmutually，andtheinterestsoftheheartcontributeinrenderingdurableanalliancewhichwasatfirstcapriciousandchanginglikethedesirethatknitsit。Deliveredfromtheheavyfettersofdesire，theeye，nowcalmer，attendstotheform，thesoulcontemplatesthesoul，andtheinterestedexchangeofpleasurebecomesagenerousexchangeofmutualinclination。Desireenlargesandrisestolove，inproportionasitseeshumanitydawninitsobject;and，despisingtheviletriumphsgainedbythesenses，mantriestowinanoblervictoryoverthewill。Thenecessityofpleasingsubjectsthepowerfulnaturetothegentlelawsoftaste;pleasuremaybestolen，butlovemustbeagift。
Toobtainthishigherrecompense，itisonlythroughtheformandnotthroughmatterthatitcancarryonthecontest。Itmustceasetoactonfeelingasaforce，toappearintheintelligenceasasimplephaenomenon;itmustrespectliberty，asitislibertyitwishestoplease。Thebeautifulreconcilesthecontrastofdifferentnaturesinitssimplestandpurestexpression。
Italsoreconcilestheeternalcontrastofthetwosexes，inthewholecomplexframeworkofsociety，oratalleventsitseekstodoso;and，takingasitsmodelthefreeallianceithasknitbetweenmanlystrengthandwomanlygentleness，itstrivestoplaceinharmony，inthemoralworld，alltheelementsofgentlenessandofviolence。Now，atlength，weaknessbecomessacred，andanunbridledstrengthdisgraces;theinjusticeofnatureiscorrectedbythegenerosityofchivalrousmanners。Thebeingwhomnopowercanmaketremble，isdisarmedbytheamiableblushofmodesty，andtearsextinguishavengeancethatbloodcouldnothavequenched。Hatreditselfhearsthedelicatevoiceofhonour，theconqueror’sswordsparesthedisarmedenemy，andahospitablehearthsmokesforthestrangeronthedreadedhill-sidewheremurderaloneawaitedhimbefore。
Inthemidstoftheformidablerealmofforces，andofthesacredempireoflaws，theaestheticimpulseofformcreatesbydegreesathirdandajoyousrealm，thatofplayandoftheappearance，wheresheemancipatesmanfromfetters，inallhisrelations，anfromallthatisnamedconstraint，whetherphysicalormoral。
Ifinthedynamicstateofrightsmenmutuallymoveandcomeintocollisionasforces，inthemoral（ethical）stateofduties，manopposestomanthemajestyofthelaws，andchainsdownhiswill。Inthisrealmofthebeautifulortheaestheticstate，manoughttoappeartomanonlyasaform，andanobjectoffreeplay。Togivefreedomthroughfreedomisthefundamentallawofthisrealm。
Thedynamicstatecanonlymakesocietysimplypossiblebysubduingnaturethroughnature;themoral（ethical）statecanonlymakeitmorallynecessarybysubmittingthewilloftheindividualtothegeneralwill。
Theaestheticstatealonecanmakeitreal，becauseitcarriesoutthewillofallthroughthenatureoftheindividual。Ifnecessityaloneforcesmantoenterintosociety，andifthisreasonengravesonhissoulsocialprinciples，itisbeautyonlythatcangivehimasocialcharacter;tastealonebringsharmonyintosociety，becauseitcreatesharmonyintheindividual。
Allotherformsofperceptiondividetheman，becausetheyarebasedexclusivelyeitherinthesensuousorinthespiritualpartofhisbeing。Itisonlytheperceptionofbeautythatmakesofhimanentirety，becauseitdemandstheco-operationofhistwonatures。Allotherformsofcommunicationdividesociety，becausetheyapplyexclusivelyeithertothereceptivityortotheprivateactivityofitsmembers，andthereforetowhatdistinguishesmenonefromtheother。Theaestheticcommunicationaloneunitessociety，becauseitappliestowhatiscommontoallitsmembers。Weonlyenjoythepleasuresofsenseasindividuals，withoutthenatureoftheraceinussharinginit;accordingly，wecannotgeneraliseourindividualpleasures，becausewecannotgeneraliseourindividuality。Weenjoythepleasuresofknowledgeasarace，droppingtheindividualinourjudgment;butwecannotgeneralisethepleasuresoftheunderstanding，becausewecannoteliminateindividualityfromthejudgmentsofothersaswedofromourown。Beautyalonecanweenjoybothasindividualsandasarace，thatis，asrepresentingarace。Goodappertainingtosensecanonlymakeonepersonhappy，becauseitisfoundedoninclination，whichisalwaysexclusive;
anditcanonlymakeamanpartiallyhappy，becausehisrealpersonalitydoesnotshareinit。Absolutegoodcanonlyrenderamanhappyconditionally，fortruthisonlytherewardofabnegation，andapureheartalonehasfaithinapurewill。Beautyaloneconfershappinessonall，andunderitsinfluenceeverybeingforgetsthatheislimited。
Tastedoesnotsufferanysuperiororabsoluteauthority，andtheswayofbeautyisextendedoverappearance。Itextendsuptotheseatofreason’ssupremacy，suppressingallthatismaterial。Itextendsdowntowheresensuousimpulseruleswithblindcompulsion，andformisundeveloped。Tasteevermaintainsitspowerontheseremoteborders，wherelegislationistakenfromit。Particulardesiresmustrenouncetheiregotism，andtheagreeable，otherwisetemptingthesenses，mustinmattersoftasteadornthemindwiththeattractionsofgrace。
Dutyandsternnecessitymustchangetheirforbiddingtone，onlyexcusedbyresistance，anddohomagetonaturebyanoblertrustinher。Tasteleadsourknowledgefromthemysteriesofscienceintotheopenexpanseofcommonsense，andchangesanarrowscholasticismintothecommonpropertyofthehumanrace。Herethehighestgeniusmustleaveitsparticularelevation，andmakeitselffamiliartothecomprehensionevenofachild。StrengthmustlettheGracesbindit，andthearbitrarylionmustyieldtothereinsoflove。Forthispurposetastethrowsaveiloverphysicalnecessity，offendingafreemindbyitscoarsenudity，anddissimulatingourdegradingparentagewithmatterbyadelightfulillusionoffreedom。Mercenaryartitselfrisesfromthedust;andthebondageofthebodily，initsmagictouch，fallsofffromtheinanimateandanimate。Intheaestheticstatethemostslavishtoolisafreecitizen，havingthesamerightsasthenoblest;andtheintellectwhichshapesthemasstoitsintentmustconsultitconcerningitsdestination。Consequentlyintherealmofaestheticappearance，theideaofequalityisrealised，whichthepoliticalzealotwouldgladlyseecarriedoutsocially。Ithasoftenbeensaidthatperfectpolitenessisonlyfoundnearathrone。Ifthusrestrictedinthematerial，manhas，aselsewhereappears，tofindcompensationintheidealworld。
Doessuchastateofbeautyinappearanceexist，andwhere？Itmustbeineveryfinelyharmonisedsoul;butasafact，onlyinselectcircles，likethepureidealofthechurchandstate-incircleswheremannersarenotformedbytheemptyimitationsoftheforeign，butbytheverybeautyofnature;wheremanpassesthroughallsortsofcomplicationsinallsimplicityandinnocence，neitherforcedtotrenchonanother’sfreedomtopreservehisown，nortoshowgraceatthecostofdignity。