form-qualities which Kant is using when he takes the aesthetic
judgment as representative of reason in the world of sense
because it shows the qualities of the ideas of reason,--that
is, unconditional totality or freedom. And we might, indeed,
hope to "express the Idea to sense" if we could find for it
a form-quality, or subjectively, in the phrase of Kant, a
form of reflection.

What is the form of reflection for the Absolute, the Idea?
It would appear to be a combination of Unity and Totality--
self-completeness. An object, then, which should be self-
complete from all possible points of view, to which could
be applied the "form of reflection" for the Absolute, would,
therefore, alone truly express it, and so alone fulfill the
end of Beauty. The Idea would be there in its form; it
would be shown to sense, and so first full expressed.

With this important modification of Hegel's definition of
Beauty, which brings it into line with the point of view
already won, I believe the way is at last opened from the
traditional philosophy of aesthetics to a healthy and concrete
psychological theory.

But must every self-complete object give rise to the aesthetic
experience? An object is absolutely self-complete only for
the perceiving subject; it is so, in other words, only when
it produces a self-complete experience for that subject. If
reconciliation of the warring elements of the universe is the
end of Beauty it must take place not for, but in, the human
personality; it must not be understood, but immediately,