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 this possibly may be the case; but I can see no good reason for taking it as fact. In the Absolute there probably is no pleasure outside of finite souls (Chapter xxvii.); and we have no reason to suppose that those we do not see are happier than those which we know. Hence, though this is possible, we are not justified in asserting it as more. For we have no right to go farther than our principle requires. But, if there is a balance of clear pleasure, that principle is satisfied, for nothing then stands in the way of the Absolute’s perfection. It is a mistake to think that perfection is made more perfect by increase of quantity (Chapter xx.).

II. Let us go on to consider evil as waste, failure, and confusion. The whole world seems to a large extent the sport of mere accident. Nature and our life show a struggle in which one end perhaps is realized, and a hundred are frustrated. This is an old complaint, but it meets an answer in an opposing doubt. Is there really any such thing as an end in Nature at all? For, if not, clearly there is no evil, in the sense in which at present we are taking the word. But we must postpone the discussion of this doubt until we have gained some understanding of what Nature is to mean. I will for the present admit the point of view which first supposes ends in Nature, and then objects that they are failures. And I think that this objection is not hard to dispose of. The ends which fail, we may reply, are ends selected by ourselves and selected more or less erroneously. They are too partial, as we have taken them, and, if included in a larger end to which they are relative, they cease to be failures. They, in short, subserve a wider scheme, and in that they are realized. It is here with evil as it was before with error. That was lost in higher