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 I shall discuss the general question of good and evil in a subsequent chapter, and will merely say here that for myself I cannot stand upon the ground that pain is no evil. I admit, or rather I would assert, that a result, if it fails to satisfy our whole nature, comes short of perfection. And I could not rest tranquilly in a truth if I were compelled to regard it as hateful. While unable, that is, to deny it, I should, rightly or wrongly, insist that the enquiry was not yet closed, and that the result was but partial. And if metaphysics is to stand, it must, I think, take account of all sides of our being. I do not mean that every one of our desires must be met by a promise of particular satisfaction; for that would be absurd and utterly impossible. But if the main tendencies of our nature do not reach consummation in the Absolute, we cannot believe that we have attained to perfection and truth. And we shall have to consider later on what desires must be taken as radical and fundamental. But here we have seen that our conclusion, so far, has a serious defect, and the question is whether this defect can be directly remedied. We have been resting on the theoretical standard which guarantees that Reality is a self-consistent system. Have we a practical standard which now can assure us that this system will satisfy our desire for perfect good? An affirmative answer seems plausible, but I do not think it would be true. Without any doubt we possess a practical standard; but that does not seem to me to yield a conclusion about reality, or it will not give us at least directly the result we are seeking. I will attempt briefly to explain in what way it comes short.

That a practical end and criterion exists I shall assume, and I will deal with its nature more fully hereafter (Chapter xxv.). I may say for the present that, taken in the abstract, the practical standard seems to be the same as what is used for