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 pleasure. But if you suppose, on the other hand, a balance of pain, the difficulty becomes at once insuperable. We have postulated a state of harmony, and, together with that, the very condition of instability and discord. We have in the Absolute, on one side, a state of things where the elements cannot jar, and where in particular idea does not conflict with presentation. But with pain on the other side we have introduced a main-spring of change and unrest, and we thus produce necessarily an idea not in harmony with existence. And this idea of a better and of a non-existing condition of things must directly destroy theoretical rest. But, if so, such an idea must be called impossible. There is no pain on the whole, and in the Absolute our whole nature must find satisfaction. For otherwise there is no theoretical harmony, and that harmony we saw must certainly exist. I shall ask in our last chapter if there is a way of avoiding this conclusion, but for the present we seem bound to accept it as true. We must not admit the possibility of an Absolute perfect in apprehension yet resting tranquilly in pain. The question as to actual evidence of defect in the universe will be discussed in Chapter xvii.; and our position so far is this. We cannot argue directly that all sides of our nature must be satisfied, but indirectly we are led to the same result. For we are forced to assume theoretical satisfaction; and to suppose that existing one-sidedly, and together with practical discomfort, appears inadmissible. Such a state is a possibility which seems to contradict itself. It is a supposition to which, if we cannot find any ground in its favour, we have no right. For the present at least it is better to set it down as inconceivable.

And hence, for the present at least, we must