if the whole is a series and no more, perfection is by the
hypothesis excluded; and equally so, if it is laid down
(a self-contradictory postulate) that at some future time
the finite is in its own right to achieve and possess
perfection.

In our view, the demand for an actual progress to
infinity means that the finite has only half recognised its
own nature; while true self-recognition involves abandon-
ing the pretension to possess perfection in its own right.
This recognition, which is the religious attitude, is, we
suggest, what really matters in the progress of finite
beings, and is the main lesson to be learned from the
advance of mechanical civilisation, and its failure, as such,
to bring satisfaction.

The advance towards such recognition has been, we
may say by way of illustration, the most important change
in man's history in the past, being one with the achieve-
ment of true freedom. It has actually arisen, in a great
measure, as Hegel has maintained, through what he has
called "the unhappy consciousness," or what modern
pessimism has described as "the firm foundation of de-
spair." And in the future a similar advance is perhaps
the main thing to hope for; and through the transvaluation
of values which it will continue to bring, the increasing
material resources of civilisation will become potent for
good, just in proportion to the growing despair of finding
satisfaction in them for their own sake which will arise
from experience of their accumulation. For this despair
is one side of the recognition which constitutes the
religious attitude in the finite being, through which he
accepts his worth and destiny as lying solely in all that
promotes his identification by faith with the greatness of
the universe.

Page 121, lines 15 and 16, for on read in.

" 154, line 6, for toil read work.

" 167, sect. 5, line 2, for sect. 1 read sect. 3.

" 223, line 5 from bottom, for two read three.

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