The Critique of Judgement [28]
given representation, harmonious activity, such as belongs to cognition generally, is the sensation whose universal communicability is postulated by the judgement of taste. An objective relation can, of course, only be thought, yet in so far as, in respect of its conditions, it is subjective, it may be felt in its effect upon the mind, and, in the case of a relation (like that of the powers of representation to a faculty of cognition generally) which does not rest on any concept, no other consciousness of it is possible beyond that through sensation of its effect upon the mind -an effect consisting in the more facile play of both mental powers (imagination and understanding) as quickened by their mutual accord. A representation which is singular and independent of comparison with other representations, and, being such, yet accords with the conditions of the universality that is the general concern of understanding, is one that brings the cognitive faculties into that proportionate accord which we require for all cognition and which we therefore deem valid for every one who is so constituted as to judge by means of understanding and sense conjointly (i.e., for every man).
Definition of the Beautiful drawn from the Second Moment.
The beautiful is that which, apart from a concept, pleases universally.
THIRD MOMENT. Of Judgements of Taste: Moment of the relation of the Ends brought under Review in such Judgements.
SS 10. Finality in general.
Let us define the meaning of "an end" in transcendental terms (i.e., without presupposing anything empirical, such as the feeling of pleasure). An end is the object of a concept so far as this concept is regarded as the cause of the object (the real ground of its possibility); and the causality of a concept in respect of its object is finality (forma finalis). Where, then, not the cognition of an object merely, but the object itself (its form or real existence) as an effect, is thought to be possible only through a concept of it, there we imagine an end. The representation of the effect is here the determining ground of its cause and takes the lead of it. The consciousness of the causality of a representation in respect of the state of the subject as one tending to preserve a continuance of that state, may here be said to denote in a general way what is called pleasure; whereas displeasure is that representation which contains the ground for converting the state of the representations into their opposite (for hindering or removing them). The faculty of desire, so far as determinable only through concepts, i.e., so as to act in conformity with the representation of an end, would be the Will. But an object, or state of mind, or even an action may, although its possibility does not necessarily presuppose the representation of an end, be called final simply on account of its possibility being only explicable and intelligible for us by virtue of an assumption on our part of fundamental causality according to ends, i.e., a will that would have so ordained it according to a certain represented rule. Finality, therefore, may exist apart from an end, in so far as we do not locate the causes of this form in a will, but yet are able to render the explanation of its possibility intelligible to ourselves only by deriving it from a will. Now we are not always obliged to look with the eye of reason into what we observe (i.e., to consider it in its possibility). So we may at least observe a finality of form, and trace it in objects-though by reflection only-without resting it on an end (as the material of the nexus finalis).
SS 11. The sole foundation of the judgement of taste is the form of finality of an object (or mode of representing it).
Whenever an end is regarded as a source of delight, it always imports an interest as determining ground of the judgement on the object of pleasure. Hence the judgement of taste cannot rest on any subjective end as its ground. But neither can any
Definition of the Beautiful drawn from the Second Moment.
The beautiful is that which, apart from a concept, pleases universally.
THIRD MOMENT. Of Judgements of Taste: Moment of the relation of the Ends brought under Review in such Judgements.
SS 10. Finality in general.
Let us define the meaning of "an end" in transcendental terms (i.e., without presupposing anything empirical, such as the feeling of pleasure). An end is the object of a concept so far as this concept is regarded as the cause of the object (the real ground of its possibility); and the causality of a concept in respect of its object is finality (forma finalis). Where, then, not the cognition of an object merely, but the object itself (its form or real existence) as an effect, is thought to be possible only through a concept of it, there we imagine an end. The representation of the effect is here the determining ground of its cause and takes the lead of it. The consciousness of the causality of a representation in respect of the state of the subject as one tending to preserve a continuance of that state, may here be said to denote in a general way what is called pleasure; whereas displeasure is that representation which contains the ground for converting the state of the representations into their opposite (for hindering or removing them). The faculty of desire, so far as determinable only through concepts, i.e., so as to act in conformity with the representation of an end, would be the Will. But an object, or state of mind, or even an action may, although its possibility does not necessarily presuppose the representation of an end, be called final simply on account of its possibility being only explicable and intelligible for us by virtue of an assumption on our part of fundamental causality according to ends, i.e., a will that would have so ordained it according to a certain represented rule. Finality, therefore, may exist apart from an end, in so far as we do not locate the causes of this form in a will, but yet are able to render the explanation of its possibility intelligible to ourselves only by deriving it from a will. Now we are not always obliged to look with the eye of reason into what we observe (i.e., to consider it in its possibility). So we may at least observe a finality of form, and trace it in objects-though by reflection only-without resting it on an end (as the material of the nexus finalis).
SS 11. The sole foundation of the judgement of taste is the form of finality of an object (or mode of representing it).
Whenever an end is regarded as a source of delight, it always imports an interest as determining ground of the judgement on the object of pleasure. Hence the judgement of taste cannot rest on any subjective end as its ground. But neither can any