[8] Hegel, in his _Vorlesungen über Æsthetik_ (Vol. I, p. 406), says: "If we should wish to speak of the first appearance of symbolic Art as a subjective state, we should remember that artistic meditation in general, like religious meditation--or rather the two in one--and even scientific research, took their origin in wonderment." [9] Hegel makes some interesting remarks on this point. See his _Vorlesungen über Æsthetik_, Vol. I, p. 319. He shows that the extreme regularity of gardens of the seventeenth century was indicative of their owners' masterful natures. [10] _W. P._, Vol. II, p. 58. See also p. 11: "to 'understand' means simply this: to be able to express something new in the terms of something old or familiar." [11] _W. P._, Vol. II, p. 88. [12] _W. P._, Vol. II, p. 26: "The prerequisite of all living things and of their lives is: that there should be a large amount of faith, that it should be possible to pass definite judgments on things, and that there should be no doubt at all concerning values. Thus it is necessary that something should be assumed to be true, _not_ that it is true." [13] Felix Clay, _The Origin of the Sense of Beauty_, p. 95: "The mind or the eye, brought face to face with a number of disconnected and apparently different facts, ideas, shapes, sounds or objects, is bothered and uneasy; the moment that some central conception is offered or discovered by which they all fall into order, so that their due relation to one another can be perceived and the whole grasped, there is a sense of relief and pleasure which is very intense." [14] _W. P._, Vol. II, p. 12. [15] _W. P._, Vol. II, p. 29. [16] _W. P._, Vol. II, p. 24. [17] _W. P._, Vol. II, p. 76. Hegel was also approaching this truth when he said, in his introduction to the _Vorlesungen über Æsthetik_ (pp. 58, 59 of the translation of that Introduction by B. Bosanquet): "Man is realized for himself by poetical activity, inasmuch as he has the impulse, in the medium which is directly given to him, and externally presented before him, to produce himself. This purpose he achieves by the modification of external things upon which he impresses the seal of his inner being. Man does this in order, as a free subject, to strip the outer world of its stubborn foreignness, and to enjoy, in the shape and fashion of things, a mere external reality of himself." [18] Hegel again seems to be on the road to Nietzsche's standpoint, when he says: "Wonderment arises when man, as a spirit separated from his immediate connection with Nature, and from the immediate relation to his merely practical desires, steps back from Nature and from his own singular existence, and then begins to seek and to see generalities, permanent qualities, and absolute attributes in things" (Vorlesungen über Æsthetik, Vol. I, p. 406).