ere is feeling, we
should on the contrary conclude that the two natures are incompatible, so
that in order to demonstrate that pure reason is to be realized in
humanity, the best proof given by the analysis is that this realization
is demanded. But, as in the realization of beauty or of aesthetic unity,
there is a real union, mutual substitution of matter and of form, of
passive and of active, by this alone is proved the compatibility of the
two natures, the possible realization of the infinite in the finite, and
consequently also the possibility of the most sublime humanity.

Henceforth we need no longer be embarrassed to find a transition from
dependent feeling to moral liberty, because beauty reveals to us the fact
that they can perfectly coexist, and that to show himself a spirit, man
need not escape from matter. But if on one side he is free, even in his
relation with a visible world, as the fact of beauty teaches, and if on
the other side freedom is something absolute and supersensuous, as its
idea necessarily implies, the question is no longer how man succeeds in
raising himself from the finite to the absolute, and opposing himself in
his thought and will to sensuality, as this has already been produced in
the fact of beauty. In a word, we have no longer to ask how he passes
from virtue to truth which is already included in the former, but how he
opens a way for himself from vulgar reality to aesthetic reality, and
from the ordinary feelings of life to the perception of the beautiful.

LETTER XXVI.

I have shown in the previous letters that it is only the aesthetic
disposition of the soul that gives birth to liberty, it cannot therefore
be derived from liberty nor have a moral origin. It must be a gift of
nature; the favor of chance alone can break the bonds of the physical
state and bring the savage to duty. The germ of the beautiful will find
an equal difficulty in developing itself in countries where a severe
nature forbids man to enjoy himself, and in those where a prodigal nature
dispenses him from all effort; where the blunted senses experience no
want, and where violent desire can never be satisfied. The delightful
flower of the beautiful will never unfold itself in the case of the
Troglodyte hid in his cavern always alone, and never finding humanity
outside himself; nor among nomads, who, travelling in great troops, only
consist of a multitude, and have no individual humanity. It will only
flour