will of the individual, or of the community, so far as adequately carried out and expressing itself in outward fact, we have a new claim to harmonious and self-included reality. And we have to consider in each case the consistency, together with the range and area, of the principle, and the degree up to which it has mastered and passed into existence. And we should find ourselves led on from this, by partial defect, to higher levels of being. We should arrive at the personal relation of the individual to ends theoretical and practical, ends which call for realization, but which from their nature cannot be realized in a finite personality. And, once more here, our standard must be called in when we endeavour, as we must, to form a comparative estimate. For, apart from the success or failure of the individual’s will, these ideas of ultimate goodness and reality themselves possess, of course, very different values. And we have to measure the amount of discordancy and limitation, which fixes the place to be assigned, in each case, to these various appearances of the Absolute.
To some of these provinces of life I shall have to return in later chapters. But there are several points to which, at present, I would draw attention. I would repeat, first, that I am not undertaking to set out completely the different aspects of the world; nor am I trying to arrange these according to their comparative degrees of reality and truth. A serious attempt to perform this would have to be made by any rational system of first principles, but in this work I am dealing solely with some main features of things. However, in the second place, there is a consideration which I would urge on the reader. With any view of the world which confines known reality to existence in time, and which limits truth to the attempt to reproduce somehow the series of events—with any view for which merely a thing
