In order to find anything good, I must always know what sort of a thing the object ought to be, i.e. I must have a concept of it. But there is no need of this, to find a thing beautiful. Flowers, free delineations, outlines intertwined with one another without design and called foliage, have no meaning, depend on no definite concept, and yet they please. The satisfaction in the beautiful must depend on the reflection upon an object, leading to any concept (however indefinite); and it is thus distinguished from the pleasant which rests entirely upon sensation.
It is true, the Pleasant seems in many cases to be the same as the Good. Thus people are accustomed to say that all gratification (especially if it lasts) is good in itself; which is very much the same as to say that lasting pleasure and the good are the same. But we can soon see that this is merely a confusion of words; for the concepts which properly belong to these expressions can in no way be interchanged. The pleasant, which, as such, represents the object simply in relation to Sense, must first be brought by the concept of a purpose under principles of Reason, in order to call it good, as an object of the Will. But that there is [involved] a quite different relation to satisfaction in calling that which gratifies at the same time good, may be seen from the fact that in the case of the good the question always is, whether it is mediately or immediately good (useful or good in itself); but on the contrary in the case of the pleasant there can be no question about this at all, for the word always signifies something which pleases immediately. (The same is applicable to what I call beautiful.)
Even in common speech men distinguish the Pleasant from the Good. Of a dish which stimulates the taste by spices and other condiments we say unhesitatingly that it is pleasant, though it is at the same time admitted not to be good; for though it immediately delights the senses, yet mediately, i.e. considered by Reason which looks to the after results, it displeases. Even in the judging of health we may notice this distinction. It is immediately pleasant to every one possessing it (at least negatively, i.e. as the absence of all bodily pains). But in order to say that it is good, it must be considered by Reason with reference to purposes; viz. that it is a state which makes us fit for all our business. Finally in respect of happiness every one believes himself entitled to describe the greatest sum of the pleasantnesses of life (as regards both their number and their duration) as a true, even as the highest, good. However Reason is opposed to this. Pleasantness is enjoyment. And if we were concerned with this alone, it would be foolish to be scrupulous as regards the means which procure it for us, or [to care] whether it is obtained passively by the bounty of nature or by our own activity and work. But Reason can never be persuaded that the existence of a man who merely lives for enjoyment (however busy he may be in this point of view), has a worth in itself; even if he at the same time is conducive as a means to the best enjoyment of others, and shares in all their gratifications by sympathy. Only what he does, without reference to enjoyment, in full freedom and independently of what nature can procure for him passively, gives an [absolute14] worth to his being, as the existence of a person; and happiness, with the whole abundance of its pleasures, is far from being an unconditioned good.15
However, notwithstanding all this difference between the pleasant and the good, they both agree in this that they are always bound up with an interest in their object. [This is true] not only of the pleasant(§ 3), and the mediate good (the useful) which is pleasing as a means towards pleasantness somewhere, but also of that which is good absolutely and in every aspect, viz. moral good, which brings with it the highest interest. For the good is the Object of will (i.e. of a faculty of desire determined by Reason). But to will something, and to have a satisfaction in its existence, i.e. to take an interest in it, are identical.
§ 5. Comparison of the three specifically different kinds of satisfaction
The pleasant and the good have both a reference to the faculty of desire; and they bring with them—the former a satisfaction pathologically conditioned (by impulses, stimuli)—the latter a pure practical satisfaction, which is determined not merely by the representation of the object, but also by the represented connexion of the subject with the existence of the object. [It is not merely the object that pleases, but also its existence.16] On the other hand, the judgement of taste is merely contemplative; i.e. it is a judgement which, indifferent as regards the being of an object, compares its character with the feeling of pleasure and pain. But this contemplation itself is not directed to concepts; for the judgement of taste is not a cognitive judgement (either theoretical or practical), and thus is not based on concepts, nor has it concepts as its purpose.
The Pleasant, the Beautiful, and the Good, designate then, three different relations of representations to the feeling of pleasure and pain, in reference to which we distinguish from each other objects or methods of representing them. And the expressions corresponding to each, by which we mark our complacency in them, are not the same. That which GRATIFIES a man is called pleasant; that which merely PLEASES him is beautiful; that which is ESTEEMED [or approved17] by him, i.e. that to which he accords an objective worth, is good. Pleasantness concerns irrational animals also; but Beauty only concerns men, i.e. animal, but still rational, beings—not merely quâ rational (e.g. spirits), but quâ animal also; and the Good concerns every rational being in general. This is a proposition which can only be completely established and explained in the sequel. We may say that of all these three kinds of satisfaction, that of taste in the Beautiful is alone a disinterested and free satisfaction; for no interest, either of Sense or of Reason, here forces our assent. Hence we may say of satisfaction that it is related in the three aforesaid cases to inclination, to favour, or to respect. Now favour is the only free satisfaction. An object of inclination, and one that is proposed to our desire by a law of Reason, leave us no freedom in forming for ourselves anywhere an object of pleasure. All interest presupposes or generates a want; and, as the determining ground of assent, it leaves the judgement about the object no longer free.
As regards the interest of inclination in the case of the Pleasant, every one says that hunger is the best sauce, and everything that is eatable is relished by people with a healthy appetite; and thus a satisfaction of this sort does not indicate choice directed by taste. It is only when the want is appeased that we can distinguish which of many men has or has not taste. In the same way there may be manners (conduct) without virtue, politeness without goodwill, decorum without modesty, etc. For where the moral law speaks there is no longer, objectively, a free choice as regards what is to be done; and to display taste in its fulfilment (or in judging of another’s fulfilment of it) is something quite different from manifesting the moral attitude of thought. For this involves a command and generates a want, whilst moral taste only plays with the objects of satisfaction, without attaching itself to one of them.
EXPLANATION OF THE BEAUTIFUL RESULTING FROM THE FIRST MOMENT
Taste is the faculty of judging of an object or a method of representing it by an entirely disinterested satisfaction or dissatisfaction. The object of such satisfaction is called beautiful.18
SECOND MOMENT
OF THE JUDGEMENT OF TASTE, VIZ. ACCORDING TO QUANTITY
§ 6. The beautiful is that which apart from concepts is represented as the object of a universal satisfaction
This explanation of the beautiful can be derived from the preceding explanation of it as the object of an entirely disinterested satisfaction. For the fact of which every one is conscious, that the satisfaction is for him quite disinterested, implies in his judgement a ground of satisfaction for every one. For since it does not rest on any inclination of the subject (nor upon any other premeditated interest), but since he who judges feels himself quite free as regards the satisfaction which he attaches to the object, he cannot find the ground of this satisfaction in any private conditions connected with his own subject;