 But such self-determination is not yet enough to distinguish the highest beauty: the beautiful object’s form must not only be self-determining according to some external form but determine that form as well. Schiller articulates this distinction in Kantian terms: acting freely according to one’s form is autonomous; being the source of the form according to which one acts is heautonomous, literally self self-governing (Beiser 2005: 67; Roehr 2003: 120; Schindler 2008: 95). Heautonomy in other words occurs when the rule in question is “both given and obeyed by the thing” (NA XXVI, 208/KL 167). Beauty is thus found in a landscape “if all of the particular parts out of which it is constituted play along together so well that they set their own limitations” (NA XXVI, 213/KL 171), or in a dance in which dancers interact “so skillfully and yet so artlessly that both seem merely to be following their own mind” (NA XVI, 216–7/KL 174). The qualities of being autonomous and heautonomous, Schiller claims, persist in the object whether it is being observed or not. This assertion allows Schiller to achieve his second goal of locating beauty in the object rather than only in the observing subject.