  However, the two theoretical works by Schiller with which philosophers have most concerned themselves have been the 1793 essay “On Grace and Dignity” and the epistolary series On the Aesthetic Education of Man, first written as an actual series of letters to Schiller’s patron the Danish Duke of Augustenberg in 1793 and then rewritten for publication in 1795. These have typically been read as responses to Kant’s moral philosophy, inspired by Kant in their general concern for autonomy as the essence of morality but criticizing Kant for giving inadequate consideration to the rôle of sensibility in morality. “On Grace and Dignity” has been held to argue, in supposed opposition to Kant, for the necessity of developing feelings as part of what it takes to comply fully with the demands of morality, while Aesthetic Education has been read to argue that only the cultivation of aesthetic experience can transform individuals and their society as morality demands; the first of these can be considered a constitutive claim, and the second a causal claim. It will be argued here, on the contrary, that Kant actually makes greater claims for the significance and contribution of both moral sentiments and aesthetic responses to the individual achievement of morality than Schiller does. Specifically, while “On Grace and Dignity” argues that the moral determination of the will should be accompanied with certain moral sentiments on what are essentially aesthetic grounds, Kant argues that the virtuous determination of the will should be accompanied by certain moral sentiments on moral grounds. And while Aesthetic Education asserts that the development of taste is a necessary condition for the development of individual morality and social justice, which Kant never does, the variety of links that Kant recognizes between aesthetics and morality, described in section 7.2. above, show that the cultivation of taste can make a broader contribution to the realization of morality than Schiller realizes.