Page:Appearance and Reality (1916).djvu/520

 And the question whether the history of a man or a world is going forwards or back, does not belong to metaphysics. For nothing perfect, nothing genuinely real, can move. The Absolute has no seasons, but all at once bears its leaves, fruit, and blossoms. Like our globe it always, and it never, has summer and winter.

Such a point of view, if it disheartens us, has been misunderstood. It is only by our mistake that it collides with practical belief. If into the world of goodness, possessing its own relative truth, you will directly thrust in ideas which apply only to the Whole, the fault surely is yours. The Absolute’s character, as such, cannot hold of the relative, but the relative, unshaken for all that, holds its place in the Absolute. Or again, shutting yourself up in the region of practice, will you insist upon applying its standards to the universe? We want for our practice, of course, both a happening in time and a personal finitude. We require a capacity for becoming better, and, I suppose too, for becoming worse. And if these features, as such, are to qualify the whole of things, and if they are to apply to ultimate reality, then the main conclusions of this work are naturally erroneous. But I cannot adopt others until at least I see an attempt made to set them out in a rational form. And I can not profess respect for views which seem to me in many cases insincere. If progress is to be more than relative, and is something beyond a mere partial phenomenon, then the religion professed most commonly among us has been abandoned. You cannot be a Christian if you maintain that progress is final and ultimate and the last truth about things. And I urge this consideration, of course not as an argument from my mouth, but as a way of bringing home perhaps to some persons their inconsistency. Make the moral point of view absolute, and then realize your position.