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 they qualify Nature. And, in the second place, these feelings would in our minds hardly take the form of worship. Hence when Nature, as the object of natural science, is either asserted to be beautiful, or is set up before us as divine, we may make our answer at once. If the reality of the object is to be restricted to primary qualities, then surely no one would advocate the claims we have mentioned. If again the whole perceptible world and the glory of it is to be genuinely real, and if this splendour and this life are of the very essence of Nature, then a difficulty will arise in two directions. In the first place this claim has to get itself admitted by physical science. The psychical has to be adopted as at least co-equal in reality with matter. The relation to the organism and to the soul has to be included in the vital being of a physical object. And the first difficulty will consist in advancing to this point. Then the second difficulty will appear at once when this point has been reached. For, having gone so far, we have to justify our refusal to go further. For why is Nature to be confined to the perceptible world? If the psychical and the “subjective” is in any degree to make part of its reality, then upon what principle can you shut out the highest and most spiritual experience? Why is Nature viewed and created by the painter, the poet, and the seer, not essentially real? But in this way Nature will tend to become the total universe of both spirit and matter. And our main conclusion so far must be this. It is evidently useless to raise such questions about the object of natural science, when you have not settled in your mind what that object is, and when you supply no principle on which we can decide in what its reality consists.

But turning from this confusion, and once more approaching the question from, I trust, a more rational ground, I will try to make a brief answer. Into the special features and limits of the beautiful in