higher character, in which, becoming perfect, it would be merged.
Hence obviously the good is not the Whole, and the Whole, as such, is not good. And, viewed thus in relation to the Absolute, there is nothing either bad or good, there is not anything better or worse. For the Absolute is not its appearances. But (as we have seen throughout) such a truth is itself partial and false, since the Absolute appears in its phenomena and is real nowhere outside them. We indeed can only deny that it is any one, because it is all of them in unity. And so, regarded from this other side, the Absolute is good, and it manifests itself throughout in various degrees of goodness and badness. The destiny of goodness, in reaching which it must itself cease to be, is accomplished by the Whole. And, since in that consummation idea and existence are not lost but are brought into harmony, the Whole therefore is still good. And again, since reference to the perfect makes finite satisfactions all higher and lower, the Absolute is realized in all of them to different degrees. I will briefly deal with this latter point.
We saw, in our last chapter, the genuine meaning of degrees in reality and truth. That is more perfect which is separated from perfection by a smaller interval. And the interval is measured by the amount of re-arrangement and of addition required in order to turn an appearance into Reality. We found, again, that our one principle has a double aspect, as it meets two opposite defects in phenomena. For an element is lower as being either more narrow or less harmonious. And we perceived, further, how and why these two defects are essentially connected. Passing now to goodness, we must content ourselves by observing in general that the same principle holds. The satisfaction which is more true and more real, is better. And we measure, here again, by the double aspect of
