Is there any way in which this is conceivable? We cannot completely express to sense Niagara Falls or the Jungfrau, for they are infinitely beyond the possibilities of imitation. Yet the particular contour of the Jungfrau is never mistaken in the smallest picture. In making a model of Niagara we should have to reproduce the relation between body of water, width of stream, and height of fall, and we might succeed in getting the peculiar effect of voluminousness which marks that wonder of Nature. The soaring of a lark is not like the pointing upward of a slender Gothic spire, yet there is a likeness in the attitudes with which we follow them. All these cases have certain form-qualities in common, by virtue of which they resemble each other. Now it is these very form-qualities which Kant is using when he takes the aesthetic judgment as representative of reason in the world of sense because it shows the qualities of the ideas of reason,--that is, unconditional totality or freedom. And we might, indeed, hope to "express the Idea to sense" if we could find for it a form-quality, or subjectively, in the phrase of Kant, a form of reflection. What is the form of reflection for the Absolute, the Idea? It would appear to be a combination of Unity and Totality-- self-completeness. An object, then, which should be self- complete from all possible points of view, to which could be applied the "form of reflection" for the Absolute, would, therefore, alone truly express it, and so alone fulfill the end of Beauty. The Idea would be there in its form; it would be shown to sense, and so first full expressed. With this important modification of Hegel's definition of Beauty, which brings it into line with the point of view already won, I believe the way is at last opened from the traditional philosophy of aesthetics to a healthy and concrete psychological theory.