Of these four categories, the sublime and the beautiful only belong properly to art. The agreeable is not worthy of art, and the good is at least not its end; for the aim of art is to please, and the good, whether we consider it in theory or in practice, neither can nor ought to serve as a means of satisfying the wants of sensuousness. The agreeable only satisfies the senses, and is distinguished thereby from the good, which only pleases the reason. The agreeable only pleases by its matter, for it is only matter that can affect the senses, and all that is form can only please the reason. It is true that the beautiful only pleases through the medium of the senses, by which it is distinguished from the good; but it pleases reason, on account of its form, by which it is essentially distinguished from the agreeable. It might be said that the good pleases only by its form being in harmony with reason; the beautiful by its form having some relation of resemblance with reason, and that the agreeable absolutely does not please by its form. The good is perceived by thought, the beautiful by intuition, and the agreeable only by the senses. The first pleases by the conception, the second by the idea, and the third by material sensation. The distance between the good and the agreeable is that which strikes the eyes the most. The good widens our understanding, because it procures and supposes an idea of its object; the pleasure which it makes us perceive rests on an objective foundation, even when this pleasure itself is but a certain state in which we are situated. The agreeable, on the contrary, produces no notion of its object, and, indeed, reposes on no objective foundation. It is agreeable only inasmuch as it is felt by the subject, and the idea of it completely vanishes the moment an obstruction is placed on the affectibility of the senses, or only when it is modified. For a man who feels the cold the agreeable would be a warm air; but this same man, in the heat of summer, would seek the shade and coolness; but we must agree that in both cases he has judged well. On the other hand, that which is objective is altogether independent of us, and that which to-day appears to us true, useful, reasonable, ought yet (if this judgment of to-day be admitted as just) to seem to us the same twenty years hence. But our judgment of the agreeable changes as soon as our state, with regard to its object, has changed. The agreeable is therefore not a property of the object; it springs entirely from the relations of such an object with our senses, for the constitution of our senses is a necessary condition thereof.