ism pushes questions to the end, and knows that the end lies hid in that which is assumed at the beginning. But the scepticism (so-called) of Common Sense from first to last is dogmatic. It takes for granted, first, without examination that certain doctrines are true; it then demands that this collection of dogmas should come to an agreement; and, when its demand is rejected by the universe, it none the less persists in reiterating its old assumptions. And this dogmatism, simply because it is baffled and perplexed, gets the name of scepticism. But a sincere scepticism, attacking without fear each particular prejudice, finds that every finite view, when taken by itself, becomes inconsistent. And borne on this inconsistency, which in each case means a self-transcendence, such a scepticism is lifted to see a whole in which all finites blend and are resolved. But when each fact and end has foregone its claim, as such, to be ultimate or reasonable, then reason and harmony in the highest sense have begun to appear. And scepticism in the end survives as a mere aspect of constructive metaphysics. With this we may leave the irrational dogmas of popular Ethics.
The discussion of these has been wearisome, but perhaps not uninstructive. It should have confirmed us in our general conclusion as to the nature of the good. Goodness is not absolute or ultimate; it is but one side, one partial aspect, of the nature of things. And it manifests its relativity by inconsistency, by a self-contradiction in principle, and by a tendency shown towards separation in that principle’s working, an attempted division, which again is inconsistent and cannot rest in itself. Goodness, as such, is but appearance which is transcended in the Absolute. But, upon the other hand, since in that Absolute no appearance is lost, the good is a main and essential factor in the
