This explanation of the beautiful can be derived from the preceding explanation of it as the object of an entirely disinterested satisfaction. For the fact of which every one is conscious, that the satisfaction is for him quite disinterested, implies in his judgement a ground of satisfaction for every one. For since it does not rest on any inclination of the subject (nor upon any other premeditated interest), but since he who judges feels himself quite free as regards the satisfaction which he attaches to the object, he cannot find the ground of this satisfaction in any private conditions connected with his own subject; and hence it must be regarded as grounded on what he can presuppose in every other man. Consequently he must believe that he has reason for attributing a similar satisfaction to every one. He will therefore speak of the beautiful, as if beauty were a characteristic of the object and the judgement logical (constituting a cognition of the Object by means of concepts of it); although it is only aesthetical and involves merely a reference of the representation of the object to the subject. For it has this similarity to a logical judgement that we can presuppose its validity for every one. But this universality cannot arise from concepts; for from concepts there is no transition to the feeling of pleasure or pain (except in pure practical laws, which bring an interest with them such as is not bound up with the pure judgement of taste). Consequently the judgement of taste, accompanied with the consciousness of separation from all interest, must claim validity for every one, without this universality depending on Objects. That is, there must be bound up with it a title to subjective universality.