IV
But this result is disappointing, not to say paradoxical. To call a thing good only with reference to what lies outside itself would be almost equivalent to saying that nothing is good. For if the moment anything becomes good it refers all its goodness to something beyond its own walls, should we ever be able to discover an object endowed with goodness at all? The knife is good in reference to the stick of wood; the wood, in reference to the table; the table, in reference to the writing; the writing, in reference to a reader's eyes; his eyes, in reference to supporting his family—where shall we ever stop? We can never catch up with goodness. It is always promising to disclose itself a little way beyond, and then evading us, slipping from under our fingers just when we are about to touch it. This meaning of goodness is self-contradictory.
And it is also too large. It includes more to goodness than properly belongs there. If we call everything good which is good for, everything which shows adaptation to an end, then we shall be obliged to count a multitude of matters good which we are accustomed to think of as evil. Filth will be good, for it promotes fevers as nothing else does. Earthquakes are good, for shaking down houses. It is inapposite to urge that we do not want fevers or shaken houses. Wishes are provided no place in our meaning of good. Goodness merely assists, promotes, is conducive to any result whatever. It marks the functional character, without regard to the desirability of that which the function effects. But this is unsatisfactory and may well set us on a search for supplementary meanings.