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Dignity offers to us an example of subordination of sensuous nature to moral nature–an example which we are bound to imitate, but which at the same time goes beyond the measure of our sensuous faculty. This opposition between the instincts of nature and the exigencies of the moral law, exigencies, however, that we recognize as legitimate, brings our feelings into play and awakens a sentiment that we name esteem, which is inseparable from dignity.

With grace, on the contrary, as with beauty in general, reason finds its demands satisfied in the world of sense, and sees with surprise one of its own ideas presented to it, realized in the world of phenomena. This unexpected encounter between the accident of nature and the necessity of reason awakens in us a sentiment of joyous approval (contentment) which calms the senses, but which animates and occupies the mind, and it results necessarily that we are attracted by a charm towards the sensuous object. It is this attraction which we call kindliness, or love–a sentiment inseparable from grace and beauty.

The attraction–I mean the attraction (stimulus) not of love but of voluptuousness–proposes to the senses a sensuous object that promises to these the satisfaction of a want, that is to say a pleasure; the senses are consequently solicited towards this sensuous object, and from that springs desire, a sentiment which increases and excites the sensuous nature, but which, on the contrary, relaxes the spiritual nature.

We can say of esteem that it inclines towards its object; of love, that it approaches with inclination towards its object; of desire, that it precipitates itself upon its object; with esteem, the object is reason, and the subject is sensuous nature; with love, the object is sensuous, and the subject is moral nature; with desire, the object and the subject are purely sensuous.

With love alone is sentiment free, because it is pure in its principle, and because it draws its source from the seat of liberty, from the breast of our divine nature. Here, it is not the weak and base part of our nature that measures itself with the greater and more noble part; it is not the sensibility, a prey to vertigo, which gazes up at the law of reason. It is absolute greatness which is reflected in beauty and in grace, and satisfied in morality; it becomes the legislator even, the god in us who plays with his own image in the world of sense. Thus love consoles and dilates the heart, whilst esteem strains it; because here there is nothing which could limit the heart and compress its impulses, there being nothing higher than absolute greatness; and sensibility, from which alone hinderance could come, is reconciled, in the breast of beauty and of grace, with the ideas even of the mind. Love has but to descend; esteem aspires with effort towards an object placed above it. This is the reason that the wicked love nothing, though they are obliged to esteem many things. This is why the well-disposed man can hardly esteem without at once feeling love for the object. Pure spirit can only love, but not esteem; the senses know only esteem, but not love.

The culpable man is perpetually a prey to fear, that he may meet in the world of sense the legislator within himself; and sees an enemy in all that bears the stamp of greatness, of beauty, and of perfection: the man, on the contrary, in whom a noble soul breathes, knows no greater pleasure than to meet out of himself the image or realization of the divine that is in him; and to embrace in the world of sense a symbol of the immortal friend he loves. Love is at the same time the most generous and the most egotistical thing in nature; the most generous, because it receives nothing and gives all–pure mind being only able to give and not receive; the most egotistical, for that which he seeks in the subject, that which he enjoys in it, is himself and never anything else.