are formed by omission, without any visible gain in consequence of such omission. Philosophers seem usually to have sought only for the best of single things; neglecting the fact that a whole composed of two great goods, even though one of these be obviously inferior to the other, may yet be often seen to be decidedly superior to either by itself.
(2) On the other hand, Utopias—attempted descriptions of a Heaven upon Earth—commonly suffer not only from this, but also from the opposite defect. They are commonly constructed on the principle of merely omitting the great positive evils, which exist at present, with utterly inadequate regard to the goodness of what they retain: the so-called goods, to which they have regard, are, for the most part, things which are, at best, mere means to good—things, such as freedom, without which, possibly nothing very good can exist in this world, but which are of no value in themselves and are by no means certain even to produce anything of value. It is, of course, necessary to the purpose of their authors, whose object is merely to construct the best that may be possible in this world, that they should include, in the state of things which they describe, many things which are themselves indifferent, but which, according to natural laws, seem to be absolutely necessary for the existence of anything which is good. But, in fact, they are apt to include many things, of which the necessity is by no means apparent, under the mistaken idea that these things are goods-in-themselves, and not merely, here and now, a means to good: while, on the other hand, they also omit from their description great positive goods, of which the attainment seems to be quite as possible as many of the changes which they recommend. That is to say, conceptions of the Human Good commonly err, not only, like those of the Absolute Good, in omitting some great goods, but also by including things indifferent; and they both omit and include in cases where the limitations of natural necessity, by the consideration of which they are legitimately differentiated from conceptions of the Absolute Good, will not justify the omission and inclusion. It is, in fact, obvious that in order to decide correctly at what state of things we ought to aim, we must not
