 Reid concedes that we are only sometimes able to specify the perfections in virtue of which we judge things beautiful. He refers to judgments in which the perfection cannot be specified as “instinctive” and judgments in which it can be as “rational” (Reid 1785 [1969, 785–787]). Hence it is necessarily from an incomplete set of data that his enquiry into beauty-grounding perfections proceeds. That enquiry begins with a consideration of those perfections in virtue of which we judge minds beautiful, that is, the perfections that inspire love for the minds that possess them. Reid finds that these perfections divide into three classes: first, the amiable moral virtues, which include “[i]nnocence, gentleness, condescension, humanity, natural affection, public spirit”; second, the amiable intellectual talents, which include, “knowledge, good sense, wit, humour, cheerfulness, good taste, excellence in any of the fine arts”; and, third, certain perfections pertaining to the mind’s active powers—perfections that “render the body a fit instrument for the mind”—including “health, strength, and agility” (Reid 1785 [1969, 792]). Reid finds further that these perfections are not relative to human nature but absolute: