o
be rigorously deduced from the considerations that have engaged our
attention to the present point; this fact is that an exciting and also a
moderating action may be expected from the beautiful. The tempering
action is directed to keep within proper limits the sensuous and the
formal impulsions; the exciting, to maintain both of them in their full
force. But these two modes of action of beauty ought to be completely
identified in the idea. The beautiful ought to temper while uniformly
exciting the two natures, and it ought also to excite while uniformly
moderating them. This result flows at once from the idea of a
correlation, in virtue of which the two terms mutually imply each other,
and are the reciprocal condition one of the other, a correlation of which
the purest product is beauty. But experience does not offer an example
of so perfect a correlation. In the field of experience it will always
happen more or less that excess on the one side will give rise to
deficiency on the other, and deficiency will give birth to excess. It
results from this that what in the beau-ideal is only distinct in the
idea is different in reality in empirical beauty. The beau-ideal, though
simple and indivisible, discloses, when viewed in two different aspects,
on the one hand, a property of gentleness and grace, and on the other, an
energetic property; in experience there is a gentle and graceful beauty
and there is an energetic beauty. It is so, and it will be always so, so
long as the absolute is enclosed in the limits of time, and the ideas of
reason have to be realized in humanity. For example, the intellectual
man has the ideal of virtue, of truth, and of happiness; but the active
man will only practise virtues, will only grasp truths, and enjoy happy
days. The business of physical and moral education is to bring back this
multiplicity to unity, to put morality in the place of manners, science
in the place of knowledge; the business of aesthetic education is to make
out of beauties the beautiful.

Energetic beauty can no more preserve a man from a certain residue of
savage violence and harshness than graceful beauty can secure him against
a certain degree of effeminacy and weakness. As it is the effect of the
energetic beauty to elevate the mind in a physical and moral point of
view and to augment its momentum, it only too often happens that the
resistance of the temperament and of the character diminishes the
aptitude to receive