nothing can be real in the future, we can certainly not hope ever to make any good thing real. It would follow, then, that there can be nothing which we ought to do. We cannot possibly do any good; for neither our efforts, nor any result which they may seem to effect, have any real existence. But this consequence, though it follows strictly from many metaphysical doctrines, is rarely drawn. Although a metaphysician may say that nothing is real but that which is eternal, he will generally allow that there is some reality also in the temporal: and his doctrine of an eternal reality need not interfere with practical Ethics, if he allows that, however good the eternal reality may be, yet some things will also exist in time, and that the existence of some will be better than that of others. It is, however, worth while to insist upon this point, because it is rarely fully realised.
If it is maintained that there is any validity at all in practical Ethics—that any proposition which asserts ‘We ought to do so and so’ can have any truth—this contention can only be consistent with the Metaphysics of an eternal reality, under two conditions. One of these is, (1) that the true eternal reality, which is to be our guide, cannot, as is implied by calling it true, be the only true reality. For a moral rule, bidding us realise a certain end, can only be justified, if it is possible that that end should, at least partially, be realised. Unless our efforts can effect the real existence of some good, however little, we certainly have no reason for making them. And if the eternal reality is the sole reality, then nothing good can possibly exist in time: we can only be told to try to bring into existence something which we know beforehand cannot possibly exist. If it is said that what exists in time can only be a manifestation of the true reality, it must at least be allowed that that manifestation is another true reality—a good which we really can cause to exist; for the production of something quite unreal, even if it were possible, cannot be a reasonable end of action. But if the manifestation of that which eternally exists is real, then that which eternally exists is not the sole reality.
And the second condition which follows from such a metaphysical principle of Ethics, is (2) that the eternal reality cannot
