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a former chapter I tried to show, briefly, that the existence of evil affords no good ground for an objection against our Absolute. Evil and good are not illusions, but they are most certainly appearances. They are one-sided aspects, each over-ruled and transmuted in the Whole. And, after the discussions of our last chapter, we should be better able to appreciate their position and value. As with truth and error, so with good and bad, the opposition is not absolute. For, to some extent and in some manner, perfection is everywhere realized. And yet, upon the other hand, the distinction of degrees is no less vital. The interval which exists between, and which separates, the lower and the higher, is measured by the idea of perfect Reality. The lower is that which, to be made complete, would have to undergo a more total transformation of its nature. And viewed from the ground of what is higher—of what they fail to reach or even oppose—the lower truth and lower goodness become sheer error and evil. The Absolute is perfect in all its detail, it is equally true and good throughout. But, upon the other side, each distinction of better and more true, every degree and each comparative stage of reality is essential. They are made and justified by the all-pervasive action of one immanent perfection.

And guided by this two-fold principle we might approach without misgiving the diverse worlds of