Beauty (n.) is an expression of a subjective order that reflects our nature, customs, or capricious inclinations -.
Beauty (n.) is not in things themselves but in the mind which contemplates them.
Beauty (n.) of the moral kind is like the beauty of the finer arts: you must reason a great deal before you can feel it properly, and a false relish can be corrected by argument.
Beauty (n.) arises much from ideas of utility, yet the hunchback paid to let stock-jobbers sign contracts on his hump did not become handsome by his fortune.
Beauty (n.) bows to use: a building whose doors and windows were exact squares would hurt the eye by that very proportion, and a ship's swelling prow outshines geometric regularity.
Beauty (n.) is never divided from utility: the horse with tight flanks is handsomer and faster, the athlete's trained muscles both fairer and fitter.
Beauty (n.) of the body is largely the look of use: broad shoulders, lank belly, firm joints and taper legs are handsome because they are signs of force — which is why Xenophon's horse is still the jockey's horse.
Beauty (n.) is not a quality of the circle: Euclid explained all its properties and never mentioned its beauty, because it lies only in the effect the figure has on a mind so made.
Beauty (n.) of a pillar is in none of its parts: till a sensitive spectator appears, there is only a figure of certain dimensions.
Beauty (n.) is bestowed only on what is shared with a few — so "few women are beautiful" says nothing; the same degree of beauty in a woman is called deformity that passes for real beauty in a man.
Beauty (n.) and worth are merely relative: you will never convince a man without an ear for Italian music that a Scotch tune is not preferable.
Beauty (n.) lies not in the poem but in the reader: the mathematician who traces Aeneas's voyage on a map knows everything in Virgil except his beauty.
Beauty (n.) of the florid, superficial kind pleases at first, then palls on the taste and is rejected with disdain.