udential desire--it
becomes evident that the beautiful pleases through its mere representation
(that is, independently of the real existence of the object), and that
the delight in the beautiful is a contemplative pleasure. It is for
contemplation only, not to be sensuously enjoyed nor put to practical use;
and, further, its production is not a universal duty. Sensuous, prudential,
or moral appetition has always an "interest" in the actual existence of
the object; the beautiful, on the other hand, calls forth a disinterested
satisfaction.

According to quality the beautiful is the object of a disinterested, free
(bound by no interest), and sportive satisfaction. According to quantity
and modality the judgment of taste claims universal and necessary validity,
without this being based upon concepts. This posits further differences
between the beautiful and the agreeable and the good. The good also pleases
universally, but it pleases through concepts; the agreeable as well as the
beautiful pleases without a concept, but it does not please universally.

That which pleases the reason through the concept is good; that which
pleases the senses in sensation is agreeable. That which pleases
_universally and necessarily without a concept_ is beautiful. Moral
judgment demands the assent of all, and its universal validity is
demonstrable. The judgment concerning the agreeable is not capable of
demonstration, but neither does it pretend to possess universal validity;
we readily acknowledge that what is pleasant to one need not be so to every
other man. In regard to the beautiful, on the contrary, we do not content
ourselves with saying that tastes differ, but we expect it to please all.
We expect everyone to assent to our judgment of taste, although it is able
to support itself by no proofs.

Here there is a difficulty: since the judgment of taste does not express
a characteristic of the object, but a state of mind in the observer, a
feeling, a satisfaction, it is purely subjective; and yet it puts forth a
claim to be universally communicable. The difficulty can be removed only on
the assumption of a common aesthetic sense, of a corresponding organization
of the powers of representation in all men, which yields the common
standard for the pleasurableness of the impression. The agreeable appeals
to that in man which is different in different individuals, the beautiful
to that which functions alike in all; the former addresses itself