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soul, at least—belong to the idea of good and so therefore does all that a reasoned life aims at.

Why not halt, then—it will be asked—at Intellectual-Principle and make that The Good? Soul and life are traces of Intellectual-Principle; that principle is the Term of Soul which on judgement sets itself towards Intellectual-Principle, pronouncing right preferable to wrong and virtue in every form to vice, and thus ranking by its choosing.

The soul aiming only at that Principle would need a further lessoning; it must be taught that Intellectual-Principle is not the ultimate, that not all things look to that while all do look to the good. Not all that is outside of Intellectual-Principle seeks to attain it; what has attained it does not halt there but looks still towards good. Besides, Intellectual-Principle is sought upon motives of reasoning, the good before all reason. And in any striving towards life and continuity of existence and activity, the object is aimed at not as Intellectual-Principle but as good, as rising from good and leading to it: life itself is desirable only in view of good.

21.

Now what in all these objects of desire is the fundamental making them good?

We must be bold:—

Intellectual-Principle and that life are of the order of good and hold their desirability, even they, in virtue of belonging to that order; they have their goodness, I mean, because Life is an Activity in The Good,—or rather, streaming from The Good—while Intellectual-Principle is an Activity already defined Therein; both are of radiant beauty and, because they come Thence and lead Thither, they are sought after by the soul—sought, that is, as things congenial though not veritably good while yet, as belonging to that order not to be rejected; the related if not good is shunned in spite of that relationship and even remote and ignobler things may at times prove attractive.

The intense love called forth by Life and Intellectual-Principle