e than the liberty of voluntary movements, and
dignity consists in mastering involuntary movements. Grace leaves to
sensuous nature, where it obeys the orders of the mind, a certain air of
independence; dignity, on the contrary, submits the sensuous nature to
mind where it would make the pretensions to rule; wherever instinct takes
the initiative and allows itself to trespass upon the attributes of the
will, the will must show it no indulgence, but it must testify to its own
independence (autonomy), in opposing to it the most energetic resistance.
If, on the contrary, it is the will that commences, and if instinct does
but follow it, the free arbitration has no longer to display any rigor,
now it must show indulgence. Such is in a few words the law which ought
to regulate the relation of the two natures of man in what regards the
expression of this relation in the world of phenomena.

It follows that dignity is required, and is seen particularly in passive
affection, whilst grace is shown in the conduct, for it is only in
suffering that the liberty of the soul can be manifested, and only in
action that the liberty of the body can be displayed.

If dignity is an expression of resistance opposed to instinct by moral
liberty, and if the instinct consequently ought to be considered as a
force that renders resistance necessary, it follows that dignity is
ridiculous where you have no force of this kind to resist, and
contemptible where there ought not to be any such force to combat. We
laugh at a comedian, whatever rank or condition he may occupy, who even
in indifferent actions affects dignity. We despise those small souls
who, for having accomplished an ordinary action, and often for having
simply abstained from a base one, plume themselves on their dignity.

Generally, what is demanded of virtue is not properly speaking dignity,
but grace. Dignity is implicitly contained in the idea of virtue, which
even by its nature supposes already the rule of man over his instincts.
It is rather sensuous nature that, in the fulfilment of moral duties, is
found in a state of oppression and constraint, particularly when it
consummates in a painful sacrifice. But as the ideal of perfection in
man does not require a struggle, but harmony between the moral and
physical nature, this ideal is little compatible with dignity, which is
only the expression of a struggle between the two natures, and as such
renders visible either the particular i