i.e., of the habits and attributes which make the body distinctively human by stamping it with the impress of mind. Nor has philosophic insight ever done better service to the history of religion than in grasping the essence of Christianity as the unity (not merely the union) of the Divine and human nature.
Among the things which are spiritually discerned, an important place belongs to beauty. As a boundary and transition between sense and thought, it is peculiarly fitted to illustrate the reality which we claim, in contradistinction to mere sensuous appearance, for what is best in life. Many who distrust Hegelian formulæ are convinced that beauty at least is real. They will admit that fine art and the recognition of beauty are not trifles, not amusements, but rank high among the interests that give life its value. All such will find themselves in sympathy with the purpose of a great philosopher who has bent all the power of his genius and his industry to vindicating a place for art as an embodiment of the Divine nature, that is to say, of the fundamental purpose which reveals itself in the history of the human spirit.
