eous, because they aim at presenting
their objects in all the splendor of their _living_ light. Only life
produces life; all our emotions and sympathies pertain to the suffering,
the acting, the living--and thus an artistic conception appeals to our
entire being. What psychological analysis of youthful and feminine
loveliness could move us as a Juliet?

Analysis and reflection suppose the suspension of spontaneity, that is,
of the free activity of the soul. Spontaneity and reflection are the two
modes in which the spirit manifests its activity. Spontaneity is the
living power which it possesses of acting without premeditation, without
contingent ideas, of being influenced or determined by some power from
without, the action thus produced blending the two primary elements of
feeling and thought. This is the distinctive mode of woman's being.
Reflection is that operation of the mind by which it turns its gaze in
upon itself, and considers its own operations; it compares, analyzes,
and constructs logical processes of thought. This is as natural to man,
as spontaneity to woman. Now both of these modes are essentially
necessary to the well-being of the individual, the one is the complement
of the other; the cultivation of the one should never be sacrificed to
that of the other. Teach woman to reason; develop spontaneity in man.
But as the whole course of our education is solely addressed to the
reflective faculties, intended chiefly for their culture, how is
spontaneity to be developed? Certainly not through abstract science; for
it, with its formulas, occupied only with contingent and relative ideas,
addressing itself solely to the faculties concerned with the elaboration
of the relative, that is, to the reflective faculties--how can it avail
for the cultivation of spontaneity? It can be cultivated only through
the due direction of the emotional nature; but how is that to be
approached? In the first place through the joys and sorrows, the events
of daily life; a training of such importance that the Great Creator, for
the most part, retains it in His own hands: humanly speaking, only
through the arts, which contain, at the same time, the scientific form
of the finite, and the blissful intuition of the Infinite. As wisdom and
love mark the works of the Creator, so thought and feeling meet in the
creations of the artist, in the arts--but thought alone is concerned
with the formulas of science. Now, if spontaneity be more conduc