is that the presence of true belief may, in spite of a great inferiority in the value of the emotion and the beauty of its objects, constitute with them a whole equal or superior in value to wholes, in which the emotion and beauty are superior, but in which a true belief is wanting or a false belief present. In this way may justify the attribution of equal or superior value to an appreciation of an inferior real object, as compared with the appreciation of a greatly superior object which is a mere creature of the imagination. Thus a just appreciation of nature and of real persons may maintain its equality with an equally just appreciation of the products of artistic imagination, in spite of much greater beauty in the latter. And similarly though God may be admitted to be a more perfect object than any actual human being, the love of God may yet be inferior to human love, if God does not exist.
121. (4) In order to complete the discussion of this first class of goods—goods which have an essential reference to beautiful objects—it would be necessary to attempt a classification and comparative valuation of all the different forms of beauty, a task which properly belongs to the study called Aesthetics. I do not, however, propose to attempt any part of this task. It must only be understood that I intend to include among the essential constituents of the goods I have been discussing, every form and variety of beautiful object, if only it be truly beautiful; and, if this be understood, I think it may be seen that the consensus of opinion with regard to what is positively beautiful and what is positively ugly, and even with regard to great differences in degree of beauty, is quite sufficient to allow us a hope that we need not greatly err in our judgments of good and evil. In anything which is thought beautiful by any considerable number of persons, there is probably some beautiful quality; and differences of opinion seem to be far more often due to exclusive attention, on the part of different persons, to different qualities in the same object, than to the positive error of supposing a quality that is ugly to be really beautiful. When an object, which some think beautiful, is denied to be so by others, the truth is usually that it lacks some beautiful quality or is deformed by
