The power of communicating one’s state of mind, even though only in respect of the cognitive faculties, carries a pleasure with it, as we can easily show from the natural propension of man towards sociability (empirical and psychological). But this is not enough for our design. The pleasure that we feel is, in a judgement of taste, necessarily imputed by us to every one else; as if, when we call a thing beautiful, it is to be regarded as a characteristic of the object which is determined in it according to concepts; though beauty, without a reference to the feeling of the subject, is nothing by itself. But we must reserve the examination of this question until we have answered another, viz. “If and how aesthetical judgements are possible _a priori_?” We now occupy ourselves with the easier question, in what way we are conscious of a mutual subjective harmony of the cognitive powers with one another in the judgement of taste; is it aesthetically by mere internal sense and sensation? or is it intellectually by the consciousness of our designed activity, by which we bring them into play? If the given representation, which occasions the judgement of taste, were a concept uniting Understanding and Imagination in the judging of the object, into a cognition of the Object, the consciousness of this relation would be intellectual (as in the objective schematism of the Judgement of which the Critique[20] treats). But then the judgement would not be laid down in reference to pleasure and pain, and consequently would not be a judgement of taste. But the judgement of taste, independently of concepts, determines the Object in respect of satisfaction and of the predicate of beauty. Therefore that subjective unity of relation can only make itself known by means of sensation. The excitement of both faculties (Imagination and Understanding) to indeterminate, but yet, through the stimulus of the given sensation, harmonious activity, viz. that which belongs to cognition in general, is the sensation whose universal communicability is postulated by the judgement of taste. An objective relation can only be thought, but yet, so far as it is subjective according to its conditions, can be felt in its effect on the mind; and, of a relation based on no concept (like the relation of the representative powers to a cognitive faculty in general), no other consciousness is possible than that through the sensation of the effect, which consists in the more lively play of both mental powers (the Imagination and the Understanding) when animated by mutual agreement. A representation which, as singular and apart from comparison with others, yet has an agreement with the conditions of universality which it is the business of the Understanding to supply, brings the cognitive faculties into that proportionate accord which we require for all cognition, and so regard as holding for every one who is determined to judge by means of Understanding and Sense in