First, it is well to remark that the beauty for which an Ideal is to be sought cannot be _vague_ beauty, but is _fixed_ by a concept of objective purposiveness; and thus it cannot appertain to the Object of a quite pure judgement of taste, but to that of a judgement of taste which is in part intellectual. That is, in whatever grounds of judgement an Ideal is to be found, an Idea of Reason in accordance with definite concepts must lie at its basis; which determines _a priori_ the purpose on which the internal possibility of the object rests. An Ideal of beautiful flowers, of a beautiful piece of furniture, of a beautiful view, is inconceivable. But neither can an Ideal be represented of a beauty dependent on definite purposes, _e.g._ of a beautiful dwelling-house, a beautiful tree, a beautiful garden, etc.; presumably because their purpose is not sufficiently determined and fixed by the concept, and thus the purposiveness is nearly as free as in the case of _vague_ beauty. The only being which has the purpose of its existence in itself is _man_, who can determine his purposes by Reason; or, where he must receive them from external perception, yet can compare them with essential and universal purposes, and can judge this their accordance aesthetically. This _man_ is, then, alone of all objects in the world, susceptible of an Ideal of _beauty_; as it is only _humanity_ in his person, as an intelligence, that is susceptible of the Ideal of _perfection_. But there are here two elements. _First_, there is the aesthetical _normal Idea_, which is an individual intuition (of the Imagination), representing the standard of our judgement [upon man] as a thing belonging to a particular animal species. _Secondly_, there is the _rational Idea_ which makes the purposes of humanity, so far as they cannot be sensibly represented, the principle for judging of a figure through which, as their phenomenal effect, those purposes are revealed. The normal Idea of the figure of an animal of a particular race must take its elements from experience. But the greatest purposiveness in the construction of the figure, that would be available for the universal standard of aesthetical judgement upon each individual of this species--the image which is as it were designedly at the basis of nature’s Technic, to which only the whole race and not any isolated individual is adequate--this lies merely in the Idea of the judging [subject]. And this, with its proportions, as an aesthetical Idea, can be completely presented _in concreto_ in a model. In order to make intelligible in some measure (for who can extract her whole secret from nature?) how this comes to pass, we shall attempt a psychological explanation.