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VI] the Ideal is. But it is plain that, though this possibility cannot be denied, no one can have any right to assert that it is realised—that the Ideal is something unimaginable. We cannot judge of the comparative values of things, unless the things we judge are before our minds. We cannot, therefore, be entitled to assert that anything, which we cannot imagine, would be better than some of the things which we can; although we are also not entitled to deny the possibility that this may be the case. Consequently our search for the Ideal must be limited to a search for that one, among all the wholes composed of elements known to us, which seems to be better than all the rest. We shall never be entitled to assert that this whole is Perfection, but we shall be entitled to assert that it is better than any other which may be presented as a rival.

But, since anything which we can have any reason to think ideal must be composed of things that are known to us, it is plain that a comparative valuation of these must be our chief instrument for deciding what is ideal. The best ideal we can construct will be that state of things which contains the greatest number of things having positive value, and which contains nothing evil or indifferent—provided that the presence of none of these goods, or the absence of things evil or indifferent, seems to diminish the value of the whole. And, in fact, the chief defect of such attempts as have been made by philosophers to construct such an Ideal—to describe the Kingdom of Heaven—seems to consist in the fact that they omit many things of very great positive value, although it is plain that this omission does not enhance the value of the whole. Where this is the case, it may be confidently asserted that the ideal proposed is not ideal. And the review of positive goods, which I am about to undertake, will, I hope, shew that no ideals yet proposed are satisfactory. Great positive goods, it will appear, are so numerous, that any whole, which shall contain them all, must be of vast complexity. And though this fact renders it difficult, or, humanly speaking, impossible, to decide what is The Ideal, what is the absolutely best state of things imaginable, it is sufficient to condemn those Ideals, which