sum of things. It is the unity in which all things, coming together, are transmuted, in which they are changed all alike, though not changed equally. And, as we have perceived, in this unity relations of isolation and hostility are affirmed and absorbed. These also are harmonious in the Whole, though not of course harmonious as such, and while severally confined to their natures as separate. Hence it would show blindness to urge, as an objection against our view, the opposition found in ugliness and in conscious evil. The extreme of hostility implies an intenser relation, and this relation falls within the Whole and enriches its unity. The apparent discordance and distraction is overruled into harmony, and it is but the condition of fuller and more individual development. But we can hardly speak of the Absolute itself as either ugly or evil. The Absolute is indeed evil in a sense and it is ugly and false, but the sense, in which these predicates can be applied, is too forced and unnatural. Used of the Whole each predicate would be the result of an indefensible division, and each would be a fragment isolated and by itself without consistent meaning. Ugliness, evil, and error, in their several spheres, are subordinate aspects. They imply distinctions falling, in each case, within one subject province of the Absolute’s kingdom; and they involve a relation, in each case, of some struggling element to its superior, though limited, whole. Within these minor wholes the opposition draws its life from, and is overpowered by the system which supports it. The predicates evil, ugly, and false must therefore stamp whatever they qualify, as a mere subordinate aspect, an aspect belonging to the province of beauty or goodness or truth. And to assign such a position to the sovereign Absolute would be plainly absurd. You may affirm that the Absolute has ugliness and error and evil, since it owns the provinces in which these features are partial elements. But to assert that it
