  It could well be argued that this is all that Shaftesbury originally meant when he introduced the concept of disinterestedness into modern moral and aesthetic discourse. For him, the opposite of disinterested is mercenary, that which one wants or does just for a personal reward (Shaftesbury, Sensus Communis, Part II, Section III, in Characteristicks, vol. I, p. 55).  And this is arguably all that Riedel meant when he said that the beautiful is that which can please us “without possession.” It would not be reasonable, however, to claim that all that Kant meant by saying that the pleasure in beauty is disinterested is that it must be able to please anyone apart from personal possession and use or consumption of the beautiful object. He certainly seems to insist that the source of our pleasure in the beautiful has nothing to do with the sources of our pleasure in the agreeable and the good. Kant is apparently open to Herder’s criticism, if indeed Herder’s claim is that our pleasures in the agreeable, the beautiful, and the good all ultimately rest on our pleasure in the feeling of free and healthy life. However, before we consider whether the distance here between Kant and Herder is as great as Herder thinks, let us consider one last charge on Herder’s indictment of Kant, namely his objection to Kant’s theory that the experience of beauty is an experience of a free and conceptless play of the mental powers of imagination and understanding.