closely conjoined the more precise distinction of the different, even if partly external, aspects in a work of art, and the estimation of their importance. (_d_) After these remarks upon the modes of study which have arisen out of that aspect of a work of art in which, being a sensuous object, it is invested with a relation to man as a sensuous being, we will now consider this aspect in its more essential relation to art as such, and so ([Greek: a]) partly as regards the work of art as object, ([Greek: b]) partly with respect to the subjectivity of the artist, his genius, talent, and so on; but without entering into matter relative to these points that can only proceed from the knowledge of art in its universal idea. For we are not yet on genuinely scientific ground, but have only reached the province of external reflection. ([Greek: a]) The work of art then, of course, presents itself to sensuous apprehension. It is addressed to sensuous feeling, outer or inner, to sensuous perception and imagination, just as is the nature that surrounds us without, or our own sensitive nature within. Even a speech, for instance, may be addressed to sensuous imagination and feeling. Notwithstanding, the work of art is not only for the _sensuous_ apprehension as sensuous object, but its position is of such a kind that as sensuous it is at the same time essentially addressed to the _mind_, that the mind is meant to be affected by it, and to find some sort of satisfaction in it. This intention of the work of art explains how it is in no way meant to be a natural product and to possess natural life, whether a natural product is to be ranked higher or lower than a _mere_ work of art, as it is often called in a depreciatory sense. For the sensuous aspect of the work of art has a right to existence only in as far as it exists for man's mind, but not in as far as _qua_ sensuous thing it has separate existence by itself.[62] If we examine more closely in what way the sensuous is presented to man, we find that what is sensuous may bear various relations to the mind.