The mind can be determined—is determinable—only in as far as it is not determined; it is, however, determinable also, in as far as it is not exclusively determined; that is, if it is not confined in its determination. The former is only a want of determination—it is without limits, because it is without reality; but the latter, the æsthetic determinableness, has no limits, because it unites all reality. The mind is determined, inasmuch as it is only limited; but it is also determined because it limits itself of its own absolute capacity. It is situated in the former position when it feels, in the second when it thinks. Accordingly the æsthetic constitution is in relation to determinableness what thought is in relation to determination. The latter is a negative from internal and infinite completeness, the former a limitation from internal infinite power. Feeling and thought come into contact in one single point, the mind is determined in both conditions, the man becomes something and exists—either as individual or person—by exclusion; in other cases these two faculties stand infinitely apart. Just in the same manner the æsthetic determinableness comes in contact with the mere want of determination in a single point, by both excluding every distinct determined existence, by thus being in all other points nothing and all, and hence by being infinitely different. Therefore if the latter, in the absence of determination from deficiency, is represented as an _empty infiniteness_, the æsthetic freedom of determination, which forms the proper counterpart to the former, can be considered as a _completed infiniteness_; a representation which exactly agrees with the teachings of the previous investigations. Man is therefore _nothing_ in the æsthetic state, if attention is given to the single result, and not to the whole faculty, and if we regard only the absence or want of every special determination. We must therefore do justice to those who pronounce the beautiful, and the disposition in which it places the mind, as entirely indifferent and unprofitable, in relation to _knowledge_ and _feeling_. They are perfectly right; for it is certain that beauty gives no separate, single result, either for the understanding or for the will; it does not carry out a single intellectual or moral object; it discovers no truth, does not help us to fulfil a single duty, and, in _one_ word, is equally unfit to found the character or to clear the head. Accordingly, the personal worth of a man, or his dignity, as far as this can only depend on himself, remains entirety undetermined by æsthetic culture, and nothing further is attained than that, on the _part_ of _nature_, it is made profitable for him to make of himself what he will; that the freedom to be what he ought to be is restored perfectly to him.