The true solution lies in rejecting alike relativism or psychologism, and false absolutism; and in recognizing that the criterion of taste is absolute, but absolute in a different way from that of the intellect, which is developed by reason. The criterion of taste is absolute, with the intuitive absoluteness of the imagination. Thus every act of expressive activity, which is so really, will be recognized as beautiful, and every fact in which expressive activity and passivity are found engaged with one another in an unfinished struggle, will be recognized as ugly. [Sidenote] _Critique of relative relativism._ There lies, between absolutists and relativists, a third class, which may be called that of the relative relativists. These affirm the existence of absolute values in other fields, such as Logic and Ethic, but deny their existence in the field of Aesthetic. To them it appears natural and justifiable to dispute about science and morality; because science rests on the universal, common to all men, and morality on duty, which is also a law of human nature; but how, they say, can one dispute about art, which rests on imagination? Not only, however, is the imaginative activity universal and belongs to human nature, like the logical concept and practical duty; but we must oppose a capital objection to this intermediary thesis. If the absolute nature of the imagination were denied, we should be obliged to deny also that of intellectual or conceptual truth, and, implicitly, of morality. Does not morality presuppose logical distinctions? How could these be known, otherwise than by expressions and words, that is to say, in imaginative form? If the absoluteness of the imagination were removed, spiritual life would tremble to its base. One individual would no longer understand another, nor indeed his own self of a moment before, which, when considered a moment after, is already another individual. [Sidenote] _Objection founded on the variation of the stimulus and on the psychic disposition._ Nevertheless, variety of judgments is an indisputable fact. Men are at variance in their logical, ethical, and economical appreciations; and they are equally, or even more at variance in their aesthetic appreciations. If certain reasons detailed by us, above, such as haste, prejudices, passions, etc., may be held to lessen the importance of this disagreement, they do not thereby annul it. We have been cautious, when speaking of the stimuli of reproduction, for we said that reproduction takes place, _if all the other conditions remain equal_. Do they remain equal? Does the hypothesis correspond to reality?