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 theory. It is individuality, the harmonious or consistent existence of our contents; an existence, further, which cannot be limited, because, if so, it would contradict itself internally (Chapters xx. and xxiv.). Nor need I separate myself at this stage from the intelligent Hedonist, since, in my judgment, practical perfection will carry a balance of pleasure. These points I shall have to discuss, and for the present am content to assume them provisionally and vaguely. Now taking the practical end as individuality, or as clear pleasure, or rather as both in one, the question is whether this end is known to be realized in the Absolute, and, if so, upon what foundation such knowledge can rest. It apparently cannot be drawn directly from the theoretical criterion, and the question is whether the practical standard can supply it. I will explain why I believe that this cannot be the case.

I will first deal briefly with the “ontological” argument. The essential nature of this will, I hope, be more clear to us hereafter (Chapter xxiv.), and I will here merely point out why it fails to give us help. This argument might be stated in several forms, but the main point is very simple. We have the idea of perfection—there is no doubt as to that—and the question is whether perfection also actually exists. Now the ontological view urges that the fact of the idea proves the fact of the reality; or, to put it otherwise, it argues that, unless perfection existed, you could not have it in idea, which is agreed to be the case. I shall not discuss at present the general validity of this argument, but will confine myself to denying its applicability. For, if an idea has been manufactured and is composed of elements taken up from more than one source, then the result of manufacture need not as a whole exist out of my thought, however much that is the case with its separate elements. Thus we might admit that, in one sense, perfection or completeness would not be present in