we pass; for as to these each one rightly consults his own individual sensibility. But in that case all censorship of taste would disappear, except indeed the example afforded by the accidental agreement of others in their judgements were regarded as commanding our assent; and this principle we should probably resist, and should appeal to the natural right of subjecting the judgement, which rests on the immediate feeling of our own well-being, to our own sense and not to that of any other man.

If then the judgement of taste is not to be valid merely egoistically, but according to its inner nature, — i.e. on account of itself and not on account of the examples that others give of their taste, — to be necessarily valid pluralistically, if we regard it as a judgement which may