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 is practical, and therefore still is dominated by the idea of the Good; and in the essence of this idea is contained an unsolved contradiction. Religion is still forced to maintain unreduced aspects, which, as such, cannot be united; and it exists in short by a kind of perpetual oscillation and compromise. Let us however see the manner in which it rises above bare morality.

For religion all is the perfect expression of a supreme will, and all things therefore are good. Everything imperfect and evil, the conscious bad will itself, is taken up into and subserves this absolute end. Both goodness and badness are therefore good, just as in the end falsehood and truth were each found to be true. They are good alike, but on the other hand they are not good equally. That which is evil is transmuted and, as such, is destroyed, while the good in various degrees can still preserve its own character. Goodness, like truth, we saw was supplemented rather than wholly overruled. And, in measuring degrees of goodness, we must bear in mind the double aspect of appearance, and the ultimate identity of intenseness and extent. But in religion, further, the finite self does attain its