But to this it may be replied, that the Standard Form was never intended to represent the vicious or degraded, but man in his most perfect developement of mind, affections, and body. This is certainly narrowing its office, and, unfortunately, to the representing of but _one_ man; consequently, of no possible use beyond to the Painter or Sculptor of Humanity, since every repetition of this perfect form would be as the reflection of one multiplied by mirrors. But such repetitions, it may be further answered, were never contemplated, that Form being given only as an exemplar of the highest, to serve as a guide in our approach to excellence; as we could not else know to a certainty to what degree of elevation our conceptions might rise. Still, in that case its use would be limited to a single object, that is, to itself, its own perfectness; it would not aid the Artist in the intermediate ascent to it,--unless it contained within itself all the gradations of human character; which no one will pretend. But let us see how far it is possible to _realize_ the Idea of a _perfect_ Human Form. We have already seen that the mere physical structure is not man, but only a part; the Idea of man including also an internal moral being. The external, then, in an _actually disjoined_ state, cannot, strictly speaking, be the human form, but only a diagram of it. It is, in fact, but a partial condition, becoming human only when united with the internal moral; which, in proof of the union, it must of necessity indicate. If we would have a true Idea of it, therefore, it must be as a whole; consequently, the perfect physical exterior must have, as an essential part, the perfect moral. Now come two important questions. First, In what consists Moral Perfection? We use the word _moral_ here (from a want in our language) in its most comprehensive sense, as including the spiritual and the intellectual. With respect to that part of our moral being which pertains to the affections, in all their high relations to God and man, we have, it is true, a sure and holy guide. In a Christian land, the humblest individual may answer as readily as the most profound scholar, and express its perfection in the single word, Holiness. But what will be the reply in regard to the Intellect? For what is a perfect Intellect? Is it the Dialectic, the Speculative, or the Imaginative? Or, rather, would it not include them all?