 At the same time, Weil’s concept of beauty is not only informed by her Platonism and thus marked by eternity, but it is also inspired by her experiences with Christ and hence features a kind of incarnation: the ideal can become a reality in the world. As such, beauty is a testament to and manifestation of the network of inflexible necessity that is the natural world—a network that, in some sense, the intelligence can grasp. It is in this way—not as an ontological category but, rather, as a sensible experience—that through beauty necessity becomes the object of love (i.e., in Kantian terms, beauty is regulative, not constitutive). Thus beauty is metaxu (an intermediary) attracting the soul to God, and as metaxu, beauty serves as a “locus of incommensurability” (Winch 1989: 173) between the fragile contingency of time (change, becoming, death) and an eternal reality.