finite, in which and for which are all things, wholly exclude the possibility of any good thing beyond the Infinite itself, but also in still another way does the same truth appear. For if you suppose that this infinite thought desires some perfection G, that it has not, then either it is right in supposing this perfection to be truly desirable, or it is wrong. In either case the previous argument of Chapter XI. shows us that the truth or the falsity of this judgment of desire about G must exist as known truth or falsity for a higher thought, which, including the thought that desires, and itself actually having this desired good thing, compares the desired object with the conception of the thought that desires it, and judges of them both. Above the desire, then, must in every case exist the satisfaction of the desire in a higher thought. So that for the Infinite there can be no unsatisfied desire. Unsatisfied desire exists only in the finite beings, not in the inclusive Infinite.
The world then, as a whole, is and must be absolutely good, since the infinite thought must know what is desirable, and knowing it, must have present in itself the true objects of desire. The existence of any amount of pain or of other evil, of crime or of baseness in the world as we see it, is, thus viewed, no evidence against the absolute goodness of things, rather a guaranty thereof. For all evil viewed externally is just an evidence to us finite beings that there exists something desirable, which we have not, and which we just now cannot get. However stubborn this evil is for us, that has naught to do with the perfection of the Infinite. For the infinite did
