The Meaning of Good—A Dialogue

by G. Lowes Dickinson

"No," he replied, "I would not put it so. Some meaning, I apprehend, there must be in time and change, and some meaning also in our efforts, though not, I believe, the meaning which we imagine. The divine life, as I conceive it, is a process; only a process that is somehow eternal, circular, so to speak, not rectilinear, much as Milton appears to imagine it when he describes the blessed spirits 'progressing the dateless and irrevoluble circle of eternity'; and of this eternal process our activity, which we suppose to be moving towards an end, is somehow or other an essential element. So that, in this way, it is necessary and right that we should strive after ideals; only, when we are thinking philosophically, we ought to make clear to ourselves that in truth the Ideal is eternally fulfilled, its fulfilment consisting precisely In that process which we are apt to regard as a mere means to its realization. This, as Hegel has it, is the 'cunning' of the Absolute Reason, which deludes us into the belief that there is a purpose to be attained, and by the help of that delusion preserves that energy of action which all the time is really itself the End."

I looked up at him as he finished, to see whether he was quite serious; and as he appeared to be so, and as Leslie still kept silence, I took up the argument as follows.

"I understand," I said, "in a sort of way what you mean; but still the same difficulty recurs which Audubon has already put forward. On your hypothesis there seems to be an impassable gulf between God's conception of Good and ours. To God, as it seems, the world is eternally good; and in its goodness is included that illusion by which it appears to us so bad, that we are continually employed in trying to make it better. The maintenance of this illusion is essential to the nature of the world; to us, evil always must appear. But, as we know by experience, the evil that appears is just as terrible and just as hateful as it would be if it really were. A toothache, as Audubon put it, is no less a pain to us because it is a pleasure to God. We cannot, if we would, adopt His point of view; and clearly it would be impious to try, since we should be endeavouring to defeat His ingenious plan to keep the world going by hoodwinking us. We therefore are chained and bound to the whirling wheel of appearance; to us what seems good is good, and what seems bad, bad; and your contention that all existence is somehow eternally good is for us simply irrelevant; it belongs to the point of view of God to which we have no access."

"Yes," cried Audubon, "and what a God to call God at all! Why not just as much the devil? What are we to think of the Being who is responsible for a world of whose economy our evil is not merely an accident, a mistake, but positively an essential, inseparable condition!"

"What, indeed!" exclaimed Leslie. "Call Him God, by all means, if you like, but such a God as Zeus was to Prometheus, omnipotent, indeed, and able to exact with infallible precision His daily and hourly toll of blood and tears, but powerless at least to chain the mind He has created free, or to exact allegiance and homage from spirits greater, though weaker, than Himself."

This was the sort of talk, I knew, that rather annoyed Dennis. I did not therefore, for the moment, leave him time to reply, but proceeded to a somewhat different point:

"Even putting aside," I said, "the moral character of God, as it appears in your scheme of the universe, must we not perhaps accuse Him of a slight lapse of intelligence? For, as I understand the matter, it was essential to the success of the Absolute's plan that we should never discover the deception that is being played upon us. But, it seems, we do discover it. Hegel, for example, by your own confession, has not only detected but exposed it. Well then, what is to be done? Do you suppose that we could, even if we would, continue to lend ourselves to the imposition? Must not our aims and purposes cease to have any interest for us, once we are clear that they are not true ends? And that which, according to the hypothesis, is the true end, the 'dateless and irrevoluble circle' of activity, that, surely, we at least cannot sanction or approve, seeing that it involves and perpetuates the very misery and pain whose destruction was our only motive for acting at all. For, whatever may be the case with God, we, you will surely admit, are forbidden by all that in us is highest and best, to approve or even to acquiesce in the deliberate perpetuation of a world of whose existence all that we call evil is an essential and eternal constituent So that, as I said at first, it looks as if the Absolute Reason had not been, after all, quite as cunning as it thought, since it has allowed us to discover and expose the very imposition it had invented to cheat us into concurrence with its plans."

Dennis laughed a little at this; and then, "Well," he began, "between you, with your genial irony, and Audubon and Leslie with their heaven-defying rhetoric, I scarcely know whether I stand on my head or my heels. But, the fact is, I think I made a slip in stating my view; or perhaps there was really a latent contradiction in my mind. At any rate, what I believe, whether or no I can believe it consistently, is that it is possible for us, so to speak, to take God's point of view; so that the evil against which we rebel we may come at last to acquiesce in, as seen from the higher point of view. And, seriously, don't you think it is conceivable that that may be, after all, the true meaning of the discipline of life?"

"I cannot tell," I said, "perhaps it may. But, meantime, allow me to press home the importance of your admission. For, as you say, there is at least one of our aims which has a real significance, namely, that of reaching the point of view of God. But this is something that lies in the future, something to be brought about. And so, on your own hypothesis, Good, after all, would not be that which eternally exists, but something which has to be realized in time—namely, a change of mind on the part of all rational beings, whereby they view the world no longer in a partial imperfect way, but, in Spinoza's phrase, 'sub specie æternitatis'"

"No," he said, "I cannot admit that that is an end for the Absolute, though I admit it is an end for us. The Absolute, somehow or other, is eternally perfect and good; and this eternal perfection and goodness are unaffected by any change that may take place in our minds."