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 some discussion here. I shall have to deal with it once more in our concluding chapter.

I feel at this point our want of knowledge with regard to the conditions of pleasure and pain. It is a tenable view, one at least which can hardly be refuted, that pain is caused, or conditioned, by an unresolved collision. Now, if this really is the case, then, given harmony, a balance of pain is impossible. Pain, of course, is a fact, and no fact can be conjured away from the universe; but the question here is entirely as to a balance of pain. Now it is common experience that in mixed states pain may be neutralized by pleasure in such a way that the balance is decidedly pleasant. And hence it is possible that in the universe as a whole we may have a balance of pleasure, and in the total result no residue of pain. This is possible, and if an unresolved conflict and discord is essential to pain, it is much more than possible. Since the reality is harmonious, and since harmony excludes the conditions which are requisite for a balance of pain, that balance is impossible. I will urge this so far as to raise a very grave doubt. I question our right even to suppose a state of pain in the Absolute.

And this doubt becomes more grave when we consider another point. When we pass from the conditions to the effects of painful feeling, we are on surer ground. For in our experience the result of pain is disquietude and unrest. Its main action is to set up change, and to prevent stability. There is authority, I am aware, for a different view, but, so far as I see, that view cannot be reconciled with facts. This effect of pain has here a most important bearing. Assume that in the Absolute there is a balance of pleasure, and all is consistent. For the pains can condition those processes which, as processes, disappear in the life of the whole; and these pains can be neutralized by an overplus of