And secondly (2) it is to be observed that beautiful objects are themselves, for the most part, organic unities, in this sense, that they are wholes of great complexity, such that the contemplation of any part, by itself, may have no value, and yet that, unless the contemplation of the whole includes the contemplation of that part, it will lose in value. From this it follows that there can be no single criterion of beauty. It will never be true to say: This object owes its beauty solely to the presence of this characteristic; nor yet that: Wherever this characteristic is present, the object must be beautiful. All that can be true is that certain objects are beautiful, because they have certain characteristics, in the sense that they would not be beautiful unless they had them. And it may be possible to find that certain characteristics are more or less universally present in all beautiful objects, and are, in this sense, more or less important conditions of beauty. But it is important to observe that the very qualities, which differentiate one beautiful object from all others, are, if the object be truly beautiful, as essential to its beauty, as those which it has in common with ever so many others. The object would no more have the beauty it has, without its specific qualities, than without those that are generic; and the generic qualities, by themselves, would fail, as completely, to give beauty, as those which are specific.
122. II. It will be remembered that I began this survey of great unmixed goods, by dividing all the greatest goods we know into the two classes of aesthetic enjoyments, on the one hand, and the pleasures of human intercourse or of personal affection, on the other. I postponed the consideration of the latter on the ground that they presented additional complications. In what this additional complication consists, will now be evident; and I have already been obliged to take account of it, in discussing the contribution to value made by true belief. It consists in the fact that in the case of personal affection, the object itself is not merely beautiful, while possessed of little or no intrinsic value, but is itself, in part at least, of great intrinsic value. All the constituents which we have found to be necessary to the most valuable aesthetic enjoyments, namely, appropriate emotion, cognition of truly beautiful qualities, and true belief, are equally necessary here; but here we have the additional fact that the object must be not only truly beautiful, but also truly good in a high degree.
It is evident that this additional complication only occurs in so far as there is included in the object of personal affection some of the mental qualities of the person towards whom the affection is felt. And I think it may be admitted that, wherever the affection is most valuable, the appreciation of mental qualities must form a large part of it, and that the presence of this part makes the whole far more valuable than it could have been without it. But it seems very doubtful whether this appreciation, by itself, can possess as much value as the whole in which it is combined with an appreciation of the appropriate corporeal expression of the mental qualities in question. It is certain that in all actual cases of valuable affection, the bodily expressions of character, whether by looks, by words, or by actions, do form a part of the object towards which the affection is felt, and that the fact of their inclusion appears to heighten the value of the whole state. It is, indeed, very difficult to imagine what the cognition of mental qualities alone, unaccompanied by any corporeal expression, would be like; and, in so far as we succeed in making this abstraction, the whole considered certainly appears to have less value. I therefore conclude that the importance of an admiration of admirable mental qualities lies chiefly in the immense superiority of a whole, in which it forms a part, to one in which it is absent, and not in any high degree of intrinsic value which it possesses by itself. It even appears to be doubtful, whether, in itself, it possesses so much value as the appreciation of mere corporeal beauty undoubtedly does possess; that is to say, whether the appreciation of what has great intrinsic value is so valuable as the appreciation of what is merely beautiful.
But further if we consider the nature of admirable mental qualities, by themselves, it appears that a proper appreciation of them involves a reference to purely material beauty in yet another way. Admirable mental qualities do, if our previous conclusions are correct, consist very largely in an emotional contemplation of beautiful objects; and hence the appreciation of them will consist essentially in the contemplation of such contemplation. It is true that the most valuable appreciation of persons appears to be that which consists in the appreciation of their appreciation of other persons: but even here a reference to material beauty appears to be involved, both in respect of the fact that what is appreciated in the last instance may be the contemplation of what is merely beautiful, and in respect of the fact that the most valuable appreciation of a person appears to include an appreciation of his corporeal expression. Though, therefore, we may admit that the appreciation of a person’s attitude towards other persons, or, to take one instance, the love of love, is far the most valuable good we know, and far more valuable than the mere love of beauty, yet we can only admit this if the first be understood to include the latter, in various degrees of directness.
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