Finally, it is suggested that the position in which we do actually find ourselves, is that of men who have a real, though imperfect perception of a real Good, and who are endeavouring, by practice, to perfect that perception. In this respect an analogy is drawn between our perception of Good and our perception of Beauty.
It is further suggested that the end of life is not merely a knowledge but an experience of Good; this end being conceived as one to be realised in Time.
IV. On this, the point is raised, whether it is not necessary to conceive Good as eternally existing, rather than as something to be brought into existence in the course of Time? On this view, Evil must be conceived as mere 'appearance.'
In reply, it is suggested:
(1) That it is impossible to reconcile the conception of eternal Good with the obvious fact of temporal Evil.
(2) That such a view reduces to an absurdity all action directed to ends in Time. And yet it seems that such action not only is but ought to be pursued, as appears to be admitted even by those who hold that Good exists eternally, since they make it an end of action that they should come to see that everything is good.
(3) That this latter conception of the end of action—namely, that we should bring ourselves to see that what appears to be Evil is really Good—is too flagrantly opposed to common sense to be seriously accepted.
To sum up:
In this Book the following positions have been discussed and rejected:
(1) That our ideas about Good have no relation to any real fact.