s are still retained. The bases are immovable.
Autonomy, absolute oughtness, the formal character of the law of reason,
and the incomparable worth of the pure, disinterested disposition--these
are the corner stones of the Kantian, nay, of all morals.

%3. Theory of the Beautiful and of Ends in Nature.%

We now know the laws which the understanding imposes upon nature and those
which reason imposes upon the will. If there is a field in which to be
(_Sein_) and ought to be (_Sollen_), nature and freedom, which we have thus
far been forced to consider antithetical, are reconciled--and that there
is such a field is already deducible from the doctrine of the religious
postulates (as practical truths or assumptions concerning what is, in
behalf of what ought to be), and from the hints concerning a progress in
history (in which both powers co-operate toward a common goal)--then the
source of its laws is evidently to be sought in that faculty which mediates
alike between understanding and reason and between knowing and feeling:
in _Judgment_, as the higher faculty of feeling. Judgment, in the general
sense, is the faculty of thinking a particular as contained in a universal,
and exercises a twofold function: as "determinant" judgment it subsumes the
particular under a given universal (a law), as "reflective" it seeks the
universal for a given particular. Since the former coincides with the
understanding, we are here concerned only with the reflective judgment,
judgment in the narrower sense, which does not cognize objects, but judges
them, and this according to the principle of purposiveness.[1]

[Footnote 1: The universal laws springing from the understanding, to
which every nature must conform to become an object of experience for us,
determine nothing concerning the particular form of the given reality;
we cannot deduce the special laws of nature from them. Nevertheless the
nature of our cognitive faculty does not allow us to accept the empirical
manifoldness of our world as contingent, but impels us to regard it as
purposive or adapted to our knowledge, and to look upon these special
laws as if an intelligence had given them in order to make a system of
experience possible.]

This, in turn, is of two kinds. An object is really or _objectively_
purposive (perfect) when it corresponds to its nature or its determination,
formally or _subjectively_ purposive (beautiful) when it is conformed to
the nature of our cognitive fa