principle of discord and development in its essence. The sides of content and existence already strive to diverge. And hence feeling changes not merely through outer force but through internal defect. The theoretical, the practical, and the aesthetic aspect of things are attempts to work out and make good this divergence of existence and idea. Each must thus be regarded as a one-sided and special growth from feeling. And feeling still remains in the background as the unity of these differences, a unity that cannot find its complete expression in any or in all of them. Defect is obvious at once in the aesthetic attitude. Beauty both attempts and fails to arrive at immediate reality. For, even if you take it as real apart from relation to a percipient, there is never entire accordance between its two demands for completeness and harmony. That which is expressed in fact remains too narrow, and that which is wider remains imperfectly expressed. And hence, to be entirely beautiful, the object would have also to be completely good and wholly true. Its idea would require to be self-contained, and so all-embracing, and to be carried out in an existence no less self-sufficient. But, if so, the distinctive characters of truth and goodness and beauty would have vanished. We reach again the same result if we turn to the theoretical aspect of the world. Perception or theory, if it were but true, must also be good. For the fact would have to be so taken that it exhibited no difference from the thought. But such a concord of idea and existence would certainly also be goodness. And again, being individual, it would as certainly no less be beautiful. But on the other hand, since all these divergences would have been absorbed, truth, beauty and goodness, as such, would no longer exist. We arrive at the same conclusion when we begin from the practical side. Nothing would content us finally but the complete union of harmony and extent. A reality that sug-
