influence in moulding the events of our present life. Nor can we even hope that this element is transitory, and comfort ourselves, in orthodox fashion, with the hope of a heaven in which the evil shall have died away, while the good remains. For we cannot assure ourselves of such a result by any empirical arguments from particular data, which would be hopelessly inadequate to support such a conclusion. The only chance would be an a priori argument founded on the essential rationality of the universe, which might be held to render the imperfection transitory. But we should have no right to use such an argument. To escape the difficulties involved in the present coexistence of rationality and irrationality, we have reduced the latter to such complete unreality that it is not incompatible with the former. But this cuts both ways. If the irrationality cannot interfere with the rationality so as to render their present coexistence impossible, there can be no reason why their future coexistence should ever become impossible. If the irrational is absolutely unreal now, it can never become less real in the future. Thus our ascription of complete rationality to the universe leads us to a belief that one factor in experience, as it presents itself to us, is fundamentally and permanently irrational — a somewhat singular conclusion from such a premise.
To put the difficulty from a more practical point of view, either the imperfection in experience leaves a stain on perfection, or it does not. If it does, there is no absolute perfection, and we have no right to expect that the imperfection around us is a delusion or a transitory phase. But if it does not, then there is no reason why the perfection should ever feel intolerant of it, and again we have no right to hope for its disappearance. The whole practical interest of philosophy is thus completely overthrown. It asserts an abstract perfection beyond experience, but that is all. Such a perfection might almost as well be a Thing-in-itself, since it is unable to explain any single fact of experience without the aid of another factor, which it may call unreal, but which it finds indispensable. It entirely fails to rationalise it or to reconcile it with our aspirations.
The conclusion we have reached is one which it certainly seems difficult enough to reconcile with continued adherence to Hegelianism. Of the two possible theories as to the relation of time to the dialectic process, we have found that one, besides involving grave difficulties in itself, is quite inconsistent with the spirit of Hegel's system. The other, again, while consistent with that system, and, indeed, appearing to
