not make this evil, but the evil, together with the making of it, which indeed was also in its separateness evil, — all this is a phenomenon for the infinite thought, which, in knowing this evil, merely knows the absolute desirableness of that which it also possesses, namely, the absolutely good.
We have used here an argument that could not be used in our study of the “World of Doubt.” When we there thought evil to be possible for the world as a whole, we conceived that a being who knew all the world would yet desire something better. But what would this imply? It implies that this being would desire a state of things different from the existing one, and would do so believing that state to be better than the existing one. But would he truly know this desired state to be better, or would he only hope so? Who truly knows the value of a state save the one that possesses it? Knowledge is of the present. Therefore this being would not really know the better state, unless it were already actual for him. But in that case he would include not only the present world, but the perfect world, and his total state could not be one of discontent. So the other alternative remains. Our supposed being would only hope the desired state to be better than what was real already for him. But would his hope be a true one? If so, then it could only be true in case this perfection is already realized in a higher thought. For the Infinite then the question, “Is there anything better than what exists?” must be nonsense. For him the actual and the possible fall together in one truth; and this one truth cannot be evil.
