at there is in
general a pure form for sensuous man, is that, I maintain, which should
be rendered possible by the aesthetic disposition of the soul. Truth is
not a thing which can be received from without like reality or the
visible existence of objects. It is the thinking force, in his own
liberty and activity, which produces it, and it is just this liberty
proper to it, this liberty which we seek in vain in sensuous man. The
sensuous man is already determined physically, and thenceforth he has no
longer his free determinability; he must necessarily first enter into
possession of this lost determinability before he can exchange the
passive against an active determination. Therefore, in order to recover
it, he must either lose the passive determination that he had, or he
should enclose already in himself the active determination to which he
should pass. If he confined himself to lose passive determination, he
would at the same time lose with it the possibility of an active
determination, because thought needs a body, and form can only be
realized through matter. He must therefore contain already in himself
the active determination, that he may be at once both actively and
passively determined, that is to say, he becomes necessarily aesthetic.

Consequently, by the aesthetic disposition of the soul the proper
activity of reason is already revealed in the sphere of sensuousness, the
power of sense is already broken within its own boundaries, and the
ennobling of physical man carried far enough, for spiritual man has only
to develop himself according to the laws of liberty. The transition from
an aesthetic state to a logical and moral state (from the beautiful to
truth and duty) is then infinitely more easy than the transition from the
physical state to the aesthetic state (from life pure and blind to form).
This transition man can effectuate alone by his liberty, whilst he has
only to enter into possession of himself not to give it himself; but to
separate the elements of his nature, and not to enlarge it. Having
attained to the aesthetic disposition, man will give to his judgments and
to his actions a universal value as soon as he desires it. This passage
from brute nature to beauty, in which an entirely new faculty would
awaken in him, nature would render easier, and his will has no power over
a disposition which, we know, itself gives birth to the will. To bring
the aesthetic man to profound views, to elevated sentimen