 In a final set of distinctions, Schiller somewhat suddenly applies his tripartite analysis to political states. In the “dynamic state of rights”, humans limit each other’s behavior through force. In the “ethical state”, humans curb their desires out of respect for an abstract moral law. The third option Schiller calls “the aesthetic state”, which, he claims, has the highest potential since it “consummates the will of the whole through the nature of the individual” (NA XX, 410/E 176). In the aesthetic state, citizens do their duty out of inclination, encourage the balancing of their fellow citizens’ rational and sensual capacities, and act as unified, harmonious human beings (Beiser 2005: 163; Dahlstrom 2008: 101–2). In such a state, no privilege or autocracy can be tolerated. Schiller admits in the last paragraph that “such a state of aesthetic semblance” is rare but exists in “a few chosen circles” in which humans are governed by their aesthetic nature and so exist in freedom and cooperation with others (NA XX, 412/E 178).