Sec. 31. These principles lead to an intelligible answer to a question which is not uninteresting in itself and crucial in a system of aesthetics. Are all things beautiful? Are all types equally beautiful when we abstract from our practical prejudices? If the reader has given his assent to the foregoing propositions, he will easily see that, in one sense, we must declare that no object is essentially ugly. If impressions are painful, they are objectified with difficulty; the perception of a thing is therefore, under normal circumstances, when the senses are not fatigued, rather agreeable than disagreeable. And when the frequent perception of a class of objects has given rise to an apperceptive norm, and we have an ideal of the species, the recognition and exemplification of that norm will give pleasure, in proportion to the degree of interest and accuracy with which we have made our observations. The naturalist accordingly sees beauties to which the academic artist is blind, and each new environment must open to us, if we allow it to educate our perception, a new wealth of beautiful forms. But we are not for this reason obliged to assert that all gradations of beauty and dignity are a matter of personal and accidental bias. The mystics who declare that to God there is no distinction in the value of things, and that only our human prejudice makes us prefer a rose to an oyster, or a lion to a monkey, have, of course, a reason for what they say. If we could strip ourselves of our human nature, we should undoubtedly find ourselves incapable of making these distinctions, as well as of thinking, perceiving, or willing in any way which is now possible to us. But how things would appear to us if we were not human is, to a man, a question of no importance. Even, the mystic to whom the definite constitution of his own mind is so hateful, can only paralyze without transcending his faculties. A passionate negation, the motive of which, although morbid, is in spite of itself perfectly human, absorbs all his energies, and his ultimate triumph is to attain the absoluteness of indifference.