is a whole superior to and embracing all incomplete forms of life. This whole must be immediate like feeling, but not, like feeling, immediate at a level below distinction and relation. The Absolute is immediate as holding and transcending these differences. And because it cannot contradict itself, and does not suffer a division of idea from existence, it has therefore a balance of pleasure over pain. In every sense it is perfect.
Then we went on to enquire if various forms of the finite would take a place within this Absolute. We insisted that nothing can be lost, and yet that everything must be made good, so as to minister to harmony. And we laid stress on the fact that the how was inexplicable. To perceive the solution in detail is not possible for our knowledge. But, on the other hand, we urged that such an explanation is not necessary. We have a general principle which seems certain. The only question is whether any form of the finite is a negative instance which serves to overthrow this principle. Is there anything which tends to show that our Absolute is not possible? And, so far as we have gone, we have discovered as yet nothing. We have at present not any right to a doubt about the Absolute. We have got no shred of reason for denying that it is possible. But, if it is possible, that is all we need seek for. For already we have a principle upon which it is necessary; and therefore it is certain.
In the following chapters I shall still pursue the same line of argument. I shall enquire if there is anything which declines to take its place within the system of our universe. And, if there is nothing that is found to stand out and to conflict, or to import discord when admitted, our conclusion will be attained. But I will first add a few remarks on the ideas of Individuality and Perfection.
We have seen that these characters imply a
