  Baumgarten then defines judgment as the representation of the perfection or imperfection of things. Judgment is initially divided into “practical” judgment, the object of which is “things foreseen,” and “theoretical judgment,” which concerns everything else (Metaphysik, §451, p. 139). Theoretical judgment is in turn divided into that which is distinct and that which is rather sensible, and the “ability to judge sensibly is taste in the broad,” that is, aesthetic sense. So taste is the ability to judge perfections and imperfections sensibly rather than intellectually. Perfections and imperfections, it should be noted, are defined entirely formally as the “agreement or disagreement” of the “manifold of a thing” (Metaphysik, §452, p. 139). Next, Baumgarten divides the sensible representation or judgment of perfections and imperfections into the “intuitive” and the “symbolic,” that is, those which consist in sensible properties directly and those which consist in sensible properties taken as symbols of something else, and then adds that the sensible cognition of a perfection is pleasing and that of its imperfection displeasing. If I have sensible cognition neither of an object’s perfection nor its imperfection, then it is indifferent to me (Metaphysik, §478, p. 150). Finally, Baumgarten states that beauty is perfection perceived by means of the senses rather than by the pure intellect (Metaphysik, §488, pp. 154–5).