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We do not see but that any or every object involving this unity of idea and reality may "infinite to it BEAUTY IN be ITS equally entitled to If ABSTRACT IDEA. " "Idea" development and purification, it may be whether the degree of Beauty accurately questioned follows this process, and whether the degree of inten cess of its sity in the emotion it and is proportioned to this evolution acquisition of freedom. to be a clearer and truer explanation of the of the Idea, tiful to say its that consists it in the I hold Beau coalescence, through imagination, of the freedom of the subject a union with the freedom of nature and of spirit of the derived with the absolute spontaneity.
The pleasure in harmony con opposition is sists in its shunning differences too rude and opposi must be still more tions too startling, for the accord apparent than the differences, and never, or but momentarily, be lost sight of. But even harmony is not the free subjectivity which constitutes the essence of the Idea and of the soul. For in this is something more and higher than mere reciprocity and the accord of elements. There is the negation of their differences, which thus produces a spiritual unity.
To the appears in the individual as the principle which binds together the members, which is the substratum of the living thing. According to this, wherever It there is this unity and interdependence, this perfect harmony, where the form and the matter are mar ried or identical, there ful. its is the presence of the Beauti constitutes The form inhabits the matter, and veritable essence, the internal force which disposes and organizes the parts. Even in inorganic nature, where we admire the regular forms of the crystal, HEGEL 32 S /ESTHETICS.