it, this is another point of view, where its character of necessity
strikes us less forcibly than its accidental character. It is a duty for
every will to act thus, directly it is a free will; but the fact that
there is a free will that makes this act possible is a favor of nature in
regard to this faculty, to which freedom is a necessity. Thus an act of
virtue judged by the moral sense--by reason--will give us as its only
satisfaction the feeling of approbation, because reason can never find
more, and seldom finds as much as it requires. This same act, judged, on
the contrary, by the aesthetic sense--by imagination--will give us a
positive pleasure, because the imagination, never requiring the end to
agree with the demand, must be surprised, enraptured, at the real
satisfaction of this demand as at a happy chance. Our reason will merely
approve, and only approve, of Leonidas actually taking this heroic
resolution; but that he could take this resolution is what delights and
enraptures us.

This distinction between the two sorts of judgments becomes more evident
still, if we take an example where the moral sense and the aesthetic
sense pronounce a different verdict. Suppose we take the act of
Perigrinus Proteus burning himself at Olympia. Judging this act morally,
I cannot give it my approbation, inasmuch as I see it determined by
impure motives, to which Proteus sacrifices the duty of respecting his
own existence. But in the aesthetic judgment this same act delights
me; it delights me precisely because it testifies to a power of will
capable of resisting even the most potent of instincts, that of
self-preservation. Was it a moral feeling, or only a more powerful
sensuous attraction, that silenced the instinct of self-preservation in
this enthusiast. It matters little, when I appreciate the act from an
aesthetic point of view. I then drop the individual, I take away the
relation of his will to the law that ought to govern him; I think of
human will in general, considered as a common faculty of the race, and I
regard it in connection with all the forces of nature. We have seen that
in a moral point of view, the preservation of our being seemed to us a
duty, and therefore we were offended at seeing Proteus violate this duty.
In an aesthetic point of view the self-preservation only appears as an
interest, and therefore the sacrifice of this interest pleases us. Thus
the operation that we perform in the judgments of the secon