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 better, that our admirations should be even as our loves. I do not offer this advice as a theory of aesthetics, nor even as a substitute for such a theory. I must repeat, indeed, that so far as I am concerned, it represents a point of view which is not tolerable, even provisionally, unless there be added to it some mystical reference to first and final causes. This, however, opens a train of thought far outside the scope of the present lecture; far outside the scope of any lecture that I am qualified to deliver. For us, here and now, it must suffice, that however clearly we may recognize the failure of critical theory to establish the 'objective' reality of beauty, the failure finds a parallel in other regions of speculation, and that nevertheless, with or without theoretical support, admiration and love are the best and greatest possessions which we have it in our power to enjoy.