 Shaftesbury does not intend the force of these imperatives to be negative merely. He clearly thinks that one ought to admire the original beauty referred to in the first imperative; indeed he later identifies it with the beauty of the divine mind. Moreover, the admiration of beauty referred to in the first imperative just is the enjoyment of the rational kind referred to in the second. Hence the two imperatives, reversing their order, might be paraphrased as follows: one ought to seek the enjoyment of beauty as opposed to the rival enjoyments that one might mistake for the enjoyment of beauty; and the enjoyment of beauty that one ought to seek ought always to be for the sake of the original as opposed to the sake of the representative merely. To say that the rival enjoyments that one might take for the enjoyment of beauty are not “of the rational kind” is to say that they are merely sensory or bodily in nature. Such non-rational enjoyments, moreover, are “interested” in the sense that they depend on the thought of, and beget a desire for, the use or possession of their objects. Theocles illustrates this point with a series of examples culminating in that of sexual pleasure taken at the sight of a human body. “I … was apprehensive,” says his interlocutor, Philocles, that