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 more or less changes its character. And most emphatically no self-assertion nor any self-sacrifice, nor any goodness or morality, has, as such, any reality in the Absolute. Goodness is a subordinate and, therefore, a self-contradictory aspect of the universe.

And, with this, it is full time that we went forward; but, for the sake of some readers, I will dwell longer on the relative character of the Good. Too many English moralists assume blindly that goodness is ultimate and absolute. For as regards metaphysics they are incompetent, and that in the religion which probably they profess or at least esteem, morality, as such, is subordinate—such a fact suggests to them nothing. They are ignorant of the view for which all things finite in different degrees are real and true, and for which, at the same time, not one of them is ultimate. And they cannot understand that the Whole may be consistent, when the appearances which qualify it conflict with one another. For holding on to each separate appearance, as a thing absolute and not relative, they fix these each in that partial character which is unreal and untrue. And such one-sided abstractions, which in coming together are essentially transformed, they consider to be ultimate and fundamental facts. Thus in goodness the ends of self-assertion and of self-sacrifice are inconsistent, each with itself and each with the other. They are fragmentary truths, neither of which is, as such, ultimately true. But it is just these relative aspects which the popular moralist holds to, each as real by itself; and hence ensues a blind tangle of bewilderment and error. To follow this in detail is not my task, and still less my desire, but it may be instructive, perhaps, briefly to consider it further.

There is first one point which should be obvious, but which seems often forgotten. In asking