ity of receiving representations through the mode in
which we are affected by objects is called sensibility. By means of
sensibility objects are given to us, and it alone furnishes with
intentions meaning sensuous intuitions. By the understanding they are
thought, and from it arise conceptions.

Subjective. What has its source in and relation to the personality, to
Myself, I, or the Ego; opposed to the objective, or what is inherent in
and relative to the object. Not myself, except in the case when my
states of mind are the object of my own reflection.

Supersensuous. Contrasted with and opposed to the sensuous. What is
exclusively related to sense or imparted through the sensuous ideas is
supersensuous. See Transcendental.

Transcendental. What exceeds the limits of sense and empirical
observation. "I apply the term transcendental to all knowledge which is
not so much occupied with objects as with the mode of our cognition of
these objects, so far as this mode of cognition is possible a priori."
Kant's "Critique," op. cit. p. 16.

Understanding (Verstand). The thought of faculty, the source of
conceptions and notions (Begriffe) of the laws of logic, the categories,
and judgment.

LETTERS ON THE AESTHETICAL EDUCATION OF MAN.

LETTER I.

By your permission I lay before you, in a series of letters, the results
of my researches upon beauty and art. I am keenly sensible of the
importance as well as of the charm and dignity of this undertaking. I
shall treat a subject which is closely connected with the better portion
of our happiness and not far removed from the moral nobility of human
nature. I shall plead this cause of the beautiful before a heart by
which her whole power is felt and exercised, and which will take upon
itself the most difficult part of my task in an investigation where one
is compelled to appeal as frequently to feelings as to principles.

That which I would beg of you as a favor, you generously impose upon me
as a duty; and, when I solely consult my inclination, you impute to me a
service. The liberty of action you prescribe is rather a necessity for
me than a constraint. Little exercised in formal rules, I shall scarcely
incur the risk of sinning against good taste by any undue use of them; my
ideas, drawn rather from within than from reading or from an intimate
experience with the world, will not disown their origin; they would
rather incur any reproach than that of a sectari