different from those which are appropriate to mere corporeal beauty. It must also be remembered that just as these emotions have little value in themselves, and as the state of mind in which they exist may have its value greatly heightened, or may entirely lose it and become positively evil in a great degree, according as the cognitions accompanying the emotions are appropriate or inappropriate; so too the appreciation of these emotions, though it may have some value in itself, may yet form part of a whole which has far greater value or no value at all, according as it is or is not accompanied by a perception of the appropriateness of the emotions to their objects. It is obvious, therefore, that the study of what is valuable in human intercourse is a study of immense complexity; and that there may be much human intercourse which has little or no value, or is positively bad. Yet here too, as with the question what is beautiful, there seems no reason to doubt that a reflective judgment will in the main decide correctly both as to what are positive goods and even as to any great differences in value between these goods. In particular, it may be remarked that the emotions, of which the contemplation is essential to the greatest values, and which are also themselves appropriately excited by such contemplation, appear to be those which are commonly most highly prized under the name of affection.
123. I have now completed my examination into the nature of those great positive goods, which do not appear to include among their constituents anything positively evil or ugly, though they include much which is in itself indifferent. And I wish to point out certain conclusions which appear to follow, with regard to the nature of the Summum Bonum, or that state of things which would be the most perfect we can conceive. Those idealistic philosophers, whose views agree most closely with those here advocated, in that they deny pleasure to be the sole good and regard what is completely good as having some complexity, have usually represented a purely spiritual state of existence as the Ideal. Regarding matter as essentially imperfect, if not positively evil, they have concluded that the total absence of all material properties is necessary to a state of perfection. Now, according to what has been said, this view
