With regard to physiognomical science I will limit myself to this observation. If the work of sculpture, which has as its fundamental basis the human form, has to exhibit the way in which the bodily presence as such manifests not only the divine and human aspect of Spirit in its broadest and most substantive features, but also the particular character of a definite individuality in this divine presence, we are no doubt compelled to discuss what parts, traits, and conformations of the body are fully accordant with any specific mode of ideality. We are indeed forced upon such an inquiry by the sculpture of antiquity, which we must as a matter of fact admit includes the expression of individual god-like characters with that of divinity generally. Such an admission does not, however, amount to an assertion that the association of spiritual expression with bodily form is merely a matter of accident and caprice rather than the creation of a figure of self-subsistent actuality. In this connection every organ must, in a general way, be looked at from two points of view, as a mode of expression that possesses its physical side no less than its spiritual. We need hardly caution our readers that the method of Gall in conducting such an inquiry is inadmissible. This writer reduces Spirit to what is little better than a Calvary. (_a_) The advance of sculpture, in respect to the content which its function is to declare, is limited to the investigation how far the substantive and at the same time individual condition of spiritual life is made vital in bodily form, receiving therein determinate existence and form. In other words, through the content adequate to genuine sculpture the contingent _individualization of the external appearance_ is from one point of view excluded, and this applies both to the spiritual and physical aspects of the presentment. Only that which persists, and is universal and according to rule in the human form is the object of a work of sculpture. And this is so albeit we have the additional necessity to individualize the universal in such a way that not only the abstract law but an individual form, which is brought into the closest fusion with it, is placed before our eyes.