Now what we find in all these theses of Kant is the non-severation of that which otherwise is assumed to be distinct in consciousness. In the beautiful this separation is found to be abolished. The universal and particular, purpose and means, idea and object completely interpenetrate each other. Thus, too, Kant sees the beauty of _art_ as a concurrence, in which the particular itself is conformable to the conception. Particulars, taken alone, are primarily, both as against each other and the universal, of a contingent nature; and this very contingent element, whether we find it in sense, feeling, susceptibility, or impulse, is now in the beauty of art not merely _subsumed_ under the categories of the understanding, and _dominated_ by the notion of freedom in its abstract universality, but united to the universal in such a way that it appears inwardly and on its own merits as realized fact adequate thereto. By this means thought is incorporated in fine art, and the material is not externally defined by such thought, but continues to exist in its own freedom. In other words, what is natural--the senses, emotional temperament, and so forth--possess in themselves measure, end, and agreement. Perception and feeling, too, in the same way are raised to a power of spiritual universality; and thought no less not merely renounces its hostility to Nature, but is made blithe therein. Feeling, pleasure, and enjoyment are thereby justified and sanctified, and thus it is that Nature and freedom, sense and idea in _one_ presence discover their just place and their satisfaction. Yet even this apparently complete reconciliation is ultimately still assumed to be[116] merely subjective in respect to our judgment no less than our productive activity, and not to be essentially and on its own account either the true or real. These may, I think, be taken to be the main results of the Critique of Kant so far as they affect our present inquiry. It constitutes the starting-point for the true conception of the beauty of art. Such a conception could, however, only make itself effective as the higher comprehension of the true union of necessity and freedom, particular and universal, sensuous and rational, by its overcoming the defects still latent in the previous standpoint.