This definition would seem to be as to the letter in accord with the general tendency as have already outlined. It might be said that it is but another phrasing of Schelling's thought of the Absolute as presented to the Ego in Beauty. But not so. For Schelling, the aesthetic is a schema or form,--that is, the form of balance, equilibrium, reconciliation of the rational ideal,--not a content. But Hegel's Beauty expresses the Idea by the way of information or association. That this is true any one of his traditional examples makes evident. Correggio's Madonna of the St. Sebastian is found by him inferior to the Sistine Madonna. Why? "In the first picture we have the dearest and loveliest of human relations consecrated by contrast with what is Divine. In the second picture we have the Divine relation itself, showing itself under the limitations of the human."<1> Dutch painting, he tells us, ought not to be despised; "for it is this fresh and wakeful freedom and vitality of mind in apprehension and presentation that forms the highest aspect of these pictures." And a commentator adds, "The spontaneous joy of the perfect life is figured to this lower sphere." His whole treatment of Art as a symbol confirms this view, as do all his criticisms. Art or Beauty shall reveal to our understanding the eternal Ideal. <1> Kedney's Hegel's _Aesthetics_, 1892, p. 158. On comparing this with what we have won from Kant, Schiller, and Schelling, the divergence becomes apparent. I have tried to show that there is no essential difference between these three either in their general view of the aesthetic experience, or in the degree of objectivity of their doctrine of Beauty. They do not contradict one another. They merely emphasize now the unity, now the reconciliation of opposites, in the aesthetic experience. The experience of the beautiful constitutes a reconciliation of the warring elements of experience, in a world in which the demands of Reason seem to conflict with the logic of events, and the beautiful object is such that it constitutes the permanent possibility for this reconciliation. But the attempt to include Hegel within this circle reveals at once the need of further delimitation. The beautiful is to reveal, and to vindicate in revealing, the union of the world-elements, that is, the spirit of the world. On Hegel's own principles, the Idea should be "expressed to sense." Now if this expression is not, after all, directly to sense, but the sense gives merely the occasion for passing over to the thought of the Divine, it would seem that the Beauty is not after all in the work of art, but out of it. The Infinite, or the Idea, or the fusion of real and ideal, must be shown to sense.