reason is on the side of proportion and all the classical virtues but his imagination is not (and we cannot repeat too often that it is what a man is imaginatively and not what he preaches that really counts). Instead of siding with his reason and aiding it to ethical perception Chateaubriand’s imagination is the free playmate of his emotions. “What did I care for all these futilities” (i.e. his functions as cabinet minister), he exclaims, “I who never cared for anything except for my dreams, and even then on condition that they should last only for a night.” When a man has once spoken in that vein sensible people will pay little heed to what he preaches; for they will be certain that the driving power of his work and personality is elsewhere. The imagination holds the balance of power between the reason and the perceptions of sense, and Chateaubriand’s imagination is plainly on the side of sensuous adventure. This vagabondage of the imagination appears especially in his imagistic trend, in his pursuit of the descriptive detail for its own sake. To set out like Chateaubriand to restore the monarchy and the Christian religion and instead to become the founder of “_l’école des images à tout prix_” is an especially striking form of the contrast in romantic morality between the ideal and the real. The attempt that we have been studying to divorce beauty from ethics led in the latter part of the eighteenth century to the rise of a nightmare subject,--æsthetics. Shaftesbury indeed, as we have seen already, anticipates the favorite romantic doctrine that beauty is truth and truth beauty, which means in practice to rest both truth and beauty upon a fluid emotionalism. Thus to deal æsthetically with truth is an error of the first magnitude, but it is also an error, though a less serious one, to see only the æsthetic element in beauty. For beauty to be complete must have not only æsthetic perceptiveness but order and proportion; and this brings us back again to the problem of the ethical imagination and the permanent model or pattern with reference to which it seeks to impose measure and proportion upon sensuous perception and expansive desire. We should not hesitate to say that beauty loses most of its meaning when divorced from ethics even though every æsthete in the world should arise and denounce us as philistines. To rest beauty upon feeling as the very name æsthetics implies, is to rest it upon what is ever shifting. Nor can we escape from this endless mobility with the aid of physical science, for physical science does not itself rise above the naturalistic flux. After eliminating from beauty the permanent pattern and the ethical imagination with the aid of which it is perceived, a man will be ready to term beautiful anything that reflects his ordinary or temperamental self. Diderot is a sentimentalist and so he sees as much beauty in the sentimentalist Richardson as in Homer. If a man is psychically restless he will see beauty only in motion.