  In the thought of Judah Abrabanel, the concepts of beauty (bellezza) and love (amore) become technical terms through which he examines virtually every traditional philosophical issue. Frequently, however, his discussion of one of these terms is predicated on the existence of the other; as a result, beauty and love are inseparable in the Dialoghi, undoubtedly mirroring Judah’s understanding of the way in which these two principles operate in the universe. The intimate relationship between these two principles may be witnessed in his definition of beauty as that “which delights the mind that recognizes it and moves it to love” (dilettando l’animo col suo conoscimento, il muove ad   amare).[20]  Without Beauty, in other words, the intellect is unable to desire something outside of itself and, thus, it is effectively unable to cognize. Judah subsequently argues that the lower senses (i.e., taste, smell or touch) cannot grasp Beauty; only the higher senses (e.g., sight and hearing) can—in addition, of course, to the imagination and the  intellect.[21]   Moreover, since Beauty is mirrored throughout the universe, physical objects (notes, melodies, etc.) both participate in and point the way towards this incorporeal Beauty: