is one of its own fragmentary and dependent details would be inadmissible.
It is only by a licence that the subject-systems, even when we regard them as wholes, can be made qualities of Reality. It is always under correction and on sufferance that we term the universe either beautiful or moral or true. And to venture further would be both useless and dangerous at once.
If you view the Absolute morally at all, then the Absolute is good. It cannot be one factor contained within and overpowered by goodness. In the same way, viewed logically or aesthetically, the Absolute can only be true or beautiful. It is merely when you have so termed it, and while you still continue to insist on these preponderant characters, that you can introduce at all the ideas of falsehood and ugliness. And, so introduced, their direct application to the Absolute is impossible. Thus to identify the supreme universe with a partial system may, for some end, be admissible. But to take it as a single character within this system, and as a feature which is already overruled, and which as such is suppressed there, would, we have seen, be quite unwarranted. Ugliness, error, and evil, all are owned by, and all essentially contribute to the wealth of the Absolute. The Absolute, we may say in general, has no assets beyond appearances; and again, with appearances alone to its credit, the Absolute would be bankrupt. All of these are worthless alike apart from transmutation. But, on the other hand once more, since the amount of change is different in each case, appearances differ widely in their degrees of truth and reality. There are predicates which, in comparison with others, are false and unreal.
To survey the field of appearances, to measure each by the idea of perfect individuality, and to arrange them in an order and in a system of reality and merit—would be the task of metaphysics. This
