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 idea unless also it were real. We might admit this, and yet we might deny the same conclusion with respect to practical perfection. For the perfection that is real might simply be theoretical. It might mean system so far as system is mere theoretical harmony and does not imply pleasure. And the element of pleasure, taken up from elsewhere, may then have been added in our minds to this valid idea. But, if so, the addition may be incongruous, incompatible, and really, if we knew it, contradictory. Pleasure and system perhaps are in truth a false compound, an appearance which exists, as such, only in our heads; just as would be the case if we thought, for example, of a perfect finite being. Hence the ontological argument cannot prove the existence of practical perfection; and let us go on to enquire if any other proof exists.

It is in some ways natural to suppose that the practical end somehow postulates its existence as a fact. But a more careful examination tends to dissipate this idea. The moral end, it is clear, is not pronounced by morality to have actual existence. This is quite plain, and it would be easier to contend that morality even postulates the opposite (Chapter xxv.). Certainly, as we shall perceive hereafter, the religious consciousness does imply the reality of that object, which also is its goal. But a religion whose object is perfect will be founded on inconsistency, even more than is the case with mere morality. For such a religion, if it implies the existence of its ideal, implies at the same time a feature which is quite incompatible. This we shall discuss in a later chapter, and all that I will urge here is that the religious consciousness cannot prove that perfection really exists. For it is not true that in all religions the object is perfection; nor, where it is so, does