Furthermore, the Ego in its relation to the object of beauty ceases to be merely the abstract attention or sensuous perception, and the floating away of such perceptions into equally abstract reflections. Rather, it is itself concretely realized in this object, being at once the unity and reality of its notional idea, and uniting for itself in its rounded concreteness that which has hitherto remained, as abstractly perceived, apart in the Ego of the subject of perception and the thing perceived. Coming now to the practical import of this relation as it applies to the object of beauty, we have already drawn attention to the fact at some length, that in the contemplation of it the element of sensuous passion drops away. All personal impulse that the individual may feel toward the object is done away with through that very aesthetic contemplation, which regards it as self-subsistent in itself, in other words, its own object. For this reason, the purely finite relation of the object also disappears, the relation, that is, in which it subserved, as a means for their realization, aims which were foreign to it, and towards the fulfilment of which it was either presented as unfree or was compelled to take up, however strange, into its own existence. At the same time that relation of the Ego in the practical world which we found to be unfree disappears, inasmuch as it differentiates itself no longer in subjective motives and their means or material, remaining fixed in the finite relation of the formal "ought" for the carrying out of its subjective ends in the object, but is here confronted with the notion and its aim completely realized.