objects is discussed. This is admitted to be a kind of Good; but
such Good, it is maintained, is defective, not only because it is
precarious, but because it depends upon objects of which it is not the
essence to produce that Good, but which, on the contrary, just as much
and as often produce Evil.

(4) This leads to a discussion of Art. In Art, it seems, we are
brought into relation with objects of which it may be said:

(a) That they have, by their essence, that Good which is called
Beauty.

(b) That, in a certain sense, they may be said to be eternal.

(c) That, though complex, they are such that their parts are
necessarily connected, in the sense that each is essential to the
total Beauty.

On the other hand, the Good of Art suffers from the defects:

(a) That outside and independent of Art there is the 'real world,'
so that this Good is only a partial one.

(b) That Art is a creation of man, whereas we seem to demand, for
a thing that shall be perfectly good, that it shall be so of its own
nature, without our intervention.

(5) It is suggested that perhaps we may find the Good we seek in
knowledge. This raises the difficulty that various views are held as
to the nature of knowledge. Of these, two are discussed: