(4.) A particular state of the _sensibility_--the painful or pleasurable emotions which spontaneously arise in presence of right or wrong in our own actions or in the actions of our fellow-men. Thus conscience is, as it were, the focal point at which are united and blended the varied acts and states of the soul in its immediate relation to the moral law. It is the synthesis of moral ideas, cognitions, and feelings in a moral judgment. The co-operation of these powers and susceptibilities of the soul in their relation to the _good_ has a parallel and an illustration in their operation in relation to the _beautiful_. The ideas of order, proportion, harmony, fitness, and unity in variety are unquestionably fundamental and necessary ideas of the _reason_. In the Divine reason these ideas have always existed as the laws in accordance with which He fashioned the material universe. And inasmuch as the human reason is configured to the Divine, these ideas must also exist in the human mind. Like statuary in the inner palaces of the soul, they are the models by which we recognize and the standards according to which we judge the forms of beauty in the external world. The correspondence between these external forms and the inner ideals of the reason is recognized by the _judgment_. And the delight we experience in presence of the beautiful in nature and art is a particular direction of the _sensibility_. This is not, however, the chronological order in which the idea of the beautiful is developed in the mind. The sense of beauty first reveals itself in the spontaneous consciousness in presence of the order and harmony and fitness which pervade the universe. We experience delight without being able to specialize the precise causes of our pleasure. But the reflective consciousness, which is pre-eminently analytic, brings out into clear light the fundamental ideas of order, harmony, fitness, and unity, which had a prior existence in the reason, and have now recognized themselves as mirrored in the universe. The repeated observation of the forms of beauty around us, and the comparison of these with the standard ideas of the reason, will result in the beau-ideal of a pure and correct taste--true αἰσθητικόν.