Let us decide which beauty is good, and learn to feel and enjoy it.

Agamy considers beauty a cultural and, therefore, ethical value. Utility is the criteria that should determine beauty culture. In the filed of action, utility means “goodness”.

Thus, agamy begins from of a certain identification between good and beauty, no anti-Platonic complex whatsoever.

The identification of beauty with goodness is automating the search for the good and its glorification, through taste. Taste when it is, is always tasty satisfaction. It is understood, therefore, that the conscious choice of what should be enjoyable is not for the detriment, but for the benefit of enjoyment. Until now, the choice of taste has not been made on the basis of good, or even how pleasurable it is, but only that which reflects the aesthetic values generated by patriarchal capitalist system (which it fraudulently presents as capable of producing pleasure). A higher satisfaction than that of today is expectable from conscious education. The first and most immediate progress will consist on a substantial reduction of sexual repression, which will entail a great pleasure coming from the release of this repression.

Taste education is not performed by repression of the previous taste, but by conviction through contact with sources of pleasure, both effective and fraudulent. Experience convinces, and also with learning, generates an imprint acting on intuition that will lead the individual to reward effective sources of pleasure through recognition and integration. In an agamian environment, recognition and integration are sources of what love means by “affection”. The loving affection, with its added protection and compensation for the lack of recognition and social integration, becomes almost unnecessary. The usefulness of melancholy affection is confined therefore to exceptional use.

The ideological system of love is archetypically hypocritical in regards to the determination of taste, as it educates in the election of a particular kind of elitist mythologized beauty, while affirming (ineffectively, but useful as moral self-legitimation) that individuals should be chosen according to what the system calls "inner beauty" which is not only treated as a secondary value, but is contrasted with the previous, forcing to take for granted that whoever lacks the means to cultivate her/his “outer” should cultivate her/his “inner”.

We all have a responsibility to educate our taste for good, so that we integrate and recognize what is good, and we promote the recognition and integration by others. We all have a responsibility to educate our taste so we stop rewarding and demanding evil, as well as encouraging others, in turn, to reward and demand it.

As a reference, we can say that a taste that has been raised after the real utility of the shapes generates a model of beauty that is indicative of a balanced, free and social existence. As a model of ugliness, will appear those shapes that can be understood as a product of a servile, unbalanced or self-centered life.

Thus, a healthy body will have a beauty beyond a dilapidated one. The body that expresses its condition of physical mean (versatile in form, adapted to the function that it needs to perform), will have a greater beauty to that shown lazy or servile, and the body manifesting social integration will appear more beautiful than reflecting isolation. Free and good person’s body will be the beautiful body.

We can guess that the model of contemporary feminine beauty will be perceived as ugly as long as shows a servile life to inefficient forms (unjustified thinness, unnecessary height, ostentatious growth of breasts, beauty treatments that condition everyday life ...). Similarly, the male model will be also identified with values that can only produce discomfort (muscle development as an enhancement of the culture of violence, at the price of great sacrifices of time and health).

We need to understand that this judgement is not forced by certain willful principles, but it is the judgement that these forms would produce in us if we had the possibility to freely choose and experience them among others, and that their present success is the result of acting from the condition of unattainable fantasies, or means of ostentation, previously designated by culture.

Ultimately, agamian taste requires knowledge of life to determine body beauty of that life or, more strictly, to read beauty or ugliness of an existence in the body.