by calling a state of things ‘ideal’ merely (3) that it is good in itself in a high degree. And it is obvious that the question what things are ‘ideal’ in this sense is one which must be answered before we can pretend to settle what is the Absolute or the Human Good. It is with the Ideal, in this third sense, that this chapter will be principally concerned. Its main object is to arrive at some positive answer to the fundamental question of Ethics—the question: ‘What things are goods or ends in themselves?’ To this question we have hitherto obtained only a negative answer: the answer that pleasure is certainly not the sole good.
111. I have just said that it is upon a correct answer to this question that correct answers to the two other questions, What is the Absolute Good? and What is the Human Good? must depend; and, before proceeding to discuss it, it may be well to point out the relation which it has to these two premises.
(1) It is just possible that the Absolute Good may be entirely composed of qualities which we cannot even imagine. This is possible, because, though we certainly do know a great many things that are good-in-themselves, and good in a high degree, yet what is best does not necessarily contain all the good things there are. That this is so follows from the principle explained in Chap. I. (§§ 18—22), to which it was there proposed that the name ‘principle of organic unities’ should be confined. This principle is that the intrinsic value of a whole is neither identical with nor proportional to the sum of the values of its parts. It follows from this that, though in order to obtain the greatest possible sum of values in its parts, the Ideal would necessarily contain all the things which have all these parts might not be so valuable as some other whole, from which certain positive goods were omitted. But if a whole, which does not contain all positive goods, may yet be better than a whole which does, it follows that the best whole may be one, which contains none of the positive goods with which we are acquainted.
It is, therefore, possible that we cannot discover what
