cannot be the act of a free Judgement.

If then we speak of intellectual beauty or sublimity, these expressions are, first, not quite accurate, because beauty and sublimity are aesthetical modes of representation, which would not be found in us at all if we were pure intelligences (or even regarded ourselves as such in thought). Secondly, although both, as objects of an intellectual (moral) satisfaction, are so far compatible with aesthetical satisfaction that they rest upon no interest, yet they are difficult to unite with it, because they are meant to produce an interest. This, if its presentation is to harmonise with the satisfaction in the aesthetical judgement, could only arise by means of a sensible interest that we combine with it in the presentation; and thus damage