endure painful sacrifice. Medea
slaying her children aims at the heart of Jason, but at the same time she
strikes a heavy blow at her own heart, and her vengeance aesthetically
becomes sublime directly we see in her a tender mother.

In this sense the aesthetic judgment has more of truth than is ordinarily
believed. The vices which show a great force of will evidently announce
a greater aptitude for real moral liberty than do virtues which borrow
support from inclination; seeing that it only requires of the man who
persistently does evil to gain a single victory over himself, one simple
upset of his maxims, to gain ever after to the service of virtue his
whole plan of life, and all the force of will which he lavished on evil.
And why is it we receive with dislike medium characters, whilst we at
times follow with trembling admiration one which is altogether wicked?
It is evident, that with regard to the former, we renounce all hope, we
cannot even conceive the possibility of finding absolute liberty of the
will; whilst with the other, on the contrary, each time he displays his
faculties, we feel that one single act of the will would suffice to raise
him up to the fullest height of human dignity.

Thus, in the aesthetic judgment, that which excites our interest is not
morality itself, but liberty alone; and moral purity can only please our
imagination when it places in relief the forces of the will. It is then
manifestly to confound two very distinct orders of ideas, to require in
aesthetic things so exact a morality, and, in order to stretch the domain
of reason, to exclude the imagination from its own legitimate sphere.

Either it would be necessary to subject it entirely, then there would be
an end to all aesthetic effect; or it would share the realm of reason,
then morality would not gain much. For if we pretend to pursue at the
same time two different ends, there would be risk of missing both one and
the other. The liberty of the imagination would be fettered by too great
respect for the moral law; and violence would be done to the character of
necessity which is in the reason, in missing the liberty which belongs to
the imagination.

ON GRACE AND DIGNITY.

The Greek fable attributes to the goddess of beauty a wonderful girdle
which has the quality of lending grace and of gaining hearts in all who
wear it. This same divinity is accompanied by the Graces, or goddesses
of grace. From this we see that the Gr