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By Alan B. Brinkley, Peter M. Burkholder, Bernard P. Dauenhauer, James K. Feibleman, Carol A. Kates, Sandra B. Rosenthal, James Leroy Smith (auth.)

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142-155. IS GRACEFULNESS A SUPERVENIENT PROPERTY? 35 sense-perception, we should have expected properties which are paradigm bearers of that term not to be inferable from other features of their objects. e. detectable only by direct sense-perception, without being totally inexplicable in terms of other features of an object in which it inheres. For, although aesthetic properties do not depend on universal sufficient conditions, some of them do depend on tropes. Trope theory accordingly permits us to slip between the horns of the dilemma which would face anyone who supposed that every occurrence of an aesthetic property must either have a universal sufficient condition or not be consequent on other features of its object.

Some products of advanced technology. It is a pity that Spencer's definition is not acceptable. If it were, we could use it, somewhat ironically, to explain how aesthetic grace is related to the Augustinian conception of theological grace. According to that view, a person who enjoys a state of grace is able to attain the goal of heavenly bliss with the ultimate in economy of force, for he attains it, not by striving, but as a result of a divine bestowal. Although Spencer's proposal fails as a definition of grace1 H.

Like James' "pure experiences," they are neutral as between the physical and the mental. Minds and bodies, as well as properties, are composed of them and are therefore ontologically inferior to them. Contrary to what one might suppose, trope theory does not imply that it is never justifiable to say that an abstract noun, such as "gracefulness," designates a property; and the theory is therefore consistent with Part I of this paper. Indeed, although common properties do not actually, in the strictest sense, inhere in different objects, it is sometimes useful, as in Part I, to speak of properties.

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