APPENDIX B 399 



suffering of conscious beings, as to revolt minds even as 

 little developed in goodness as ours. How dare we say 

 that such things are wrought even by the consent of divine 

 Justice and Love? Still less, surely, dare we say that they 

 are wrought by a God's predestinating edict. 



II 



Under such lights as these, which are shed from what the 

 vast majority of thinking men agree is the profoundest and 

 best that is in us, all such systems as we have described dis- 

 play their final moral incompetency. Let us turn now to 

 the new view, the view that abandons both monism and 

 monarchotheism, that abandons creationism in both its 

 forms, takes resort to Final Cause as the primary and only 

 explanatory principle, and holds to an Eternal Pluralism of 

 causal minds, each self-active, though all recognisant of all 

 others, and thus all in their central essence possessed of 

 moral autonomy, the very soul of all really moral being. 

 How will this view adjust itself to the primary conditions 

 of moral life ? In answering this, I must avoid all practical 

 detail, and confine myself to the universal conditions of 

 moral activity. 



(i) The first of these conditions is the reality of moral 

 freedom. Upon this the new system is clear, absolutely 

 clear, and alone is so. It alone founds the real and the 

 phenomenal world in the unqualified reality of a world of 

 individual minds, each of them individual in the only 

 sufficing sense — the sense of self-active intelligence as well 

 as of complete particular identity. It establishes this as a 

 fact in the only way in which such establishment is possible ; 

 that is, by proving for each mind a system of a priori cog- 

 nition, here following and at the same time clarifying the 

 argumentation of Kant, and taking care to note, and to 

 refute, the counter-argumentation founded on the theory of 

 natural evolution. It provides, too, for freedom in both 



