would be correct so far as it asserts that any great good must be mental, and so far as it asserts that a purely material existence, by itself, can have little or no value. The superiority of the spiritual over the material has, in a sense, been amply vindicated. But it does not follow, from this superiority, that a perfect state of things must be one, from which all material properties are rigidly excluded: on the contrary, if our conclusions are correct, it would seem to be the case that a state of things, in which they are included, must be vastly better than any conceivable state in which they were absent. In order to see that this is so, the chief thing necessary to be considered is exactly what it is which we declare to be good when we declare that the appreciation of beauty in Art and Nature is so. That this appreciation is good, the philosophers in question do not for the most part deny. But, if we admit it, then we should remember Butler’s maxim that: Everything is what it is, and not another thing. I have tried to shew, and I think it is too evident to be disputed, that such appreciation is an organic unity, a complex whole; and that, in its most undoubted instances, part of what is included in this whole is a cognition of material qualities, and particularly of a vast variety of what are called secondary qualities. If, then, it is this whole, which we know to be good, and not another thing, then we know that material qualities, even though they be perfectly worthless in themselves, are yet essential constituents of what is far from worthless. What we know to be valuable is the apprehension of just these qualities, and not of any others; and, if we propose to subtract them from it, then what we have left is not that which we know to have value, but something else. And it must be noticed that this conclusion holds, even if my contention that a true belief in the existence of these qualities adds to the value of the whole in which it is included, be disputed. We should then, indeed, be entitled to assert that the existence of a material world was wholly immaterial to perfection; but the fact that what we knew to be good was a cognition of material qualities (though purely imaginary), would still remain. It must, then, be admitted on pain of self-contradiction—on pain of holding that things are not what they are, but something else
