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stands higher than pure beauty, because it gives to the understanding also
something to think, and hence busies the whole spirit.

The analytical investigations concerning the nature of the beautiful
receive a valuable supplement in the classical definition of genius. Kant
gives two definitions of productive talent, one formal and one genetic.

Natural beauty is a beautiful thing; artificial beauty, a beautiful
representation of a thing. The gift of agreeably presenting a thing which
in itself, perhaps, is ugly, is called taste. To judge of the beautiful
it is sufficient to possess taste, but for its production there is still
another talent needed, spirit or genius. For an art product can fulfill
the demands of taste and yet not aesthetically satisfy; while formally
faultless, it may be spiritless.

While beautiful nature looks as though it were art (as though it were
calculated for our enjoyment), beautiful art should resemble nature, must
not appear to be intentional though, no doubt, it is so, must show a
careful but not an overnice adherence to rules (_i.e._, not one which
fetters the powers of the artist). This is the case when the artist bears
the rule in himself, that is, when he is gifted. Genius is the
innate disposition (through) which (nature) gives rules to art; its
characteristics are originality, exemplariness, and unreflectiveness. It
does not produce according to definite rules which can be learned, but
it is a law in itself, it is original. It creates instinctively without
consciousness of the rule, and cannot describe how it produces its results.
It creates typical works which impel others to follow, not to imitate. It
is only in art that there are geniuses, _i.e._, spirits who produce that
which absolutely cannot be learned, while the great men of science differ
only in degree, not in kind, from their imitators and pupils, and that
which they discover can be learned by rule.

This establishes the criteria by which genius may be recognized. If we ask
by what psychological factors it is produced the answer is as follows:
Genius presupposes a certain favorable relation between imagination and
reason. Genius is the faculty of aesthetic Ideas, but an aesthetic Idea is
a representation of the imagination which animates the mind, which adds to
a concept of the understanding much of ineffable thought, much that belongs
to the concept but which cannot be comprehended in a definite concept. With
the aid o