The latter passage leads more directly to Schiller’s most general characterization of the problem: striking the right balance between the universal and the particular, that is, not realizing the ideal at the cost of individuals nor so focusing on individuals as they currently are that all concern for the ideal is lost. Schiller characterizes the tension with which he is concerned through a number of contrasts: person and condition, the atemporal and the temporal, noumenon and phenomena, form and matter, and so on (Eleventh Letter). He posits that we are driven in one direction by the “form drive” and in the other by the “sensuous drive” (Twelfth Letter). He then claims that we need to cultivate a new drive, the “play drive” (Fourteenth Letter), to bring these two drives, and thus person and condition, universal and particular, and so on, into proper balance with each other, “to preserve the life of sense against the encroachments of freedom; and second, to secure the personality against the forces of sensation” (Thirteenth Letter).  Schiller’s claim is then that it is the experience of beauty which will induce this balance in us, and thus what we need is to be educated to experience beauty. In practice, since individuals tend to err in one direction or the other, that is, to be driven by principles at the cost of ignoring particulars or to be absorbed in particulars and thus inadequately attentive to principles, there will be two types of beauty, “energizing” beauty and “relaxing” or “melting” beauty, which will either strengthen an individual’s commitment to principle or relax the grip of principle on an individual, whichever is needed (Seventeenth Letter).