from the point of view of the ultimate object of action, asks what is the one thing for which all others are to be pursued as means? Is increase of knowledge the absolute good or increase of happiness? Or if it is increase of love, is it quite indifferent what we love? A few words on this may fitly conclude this chapter. The task of mankind, and of every one of us so far as he is able to enter into it, is to bring together these various aspects of human excellence, to see them as parts of one ideal and labour to approach it. This approach is progress, and if you say 'progress of what, and to what end', the answer can only be, the progress of humanity, and the end further progress. Some of the writers in this book will indicate the point at which in their view this progress is in contact with the infinite, with something not given in history; but, whatever our view of the transcendental problem may be, it is of the utmost importance for all of us to realize that we have given to us in the actual process of time, in concrete history, a development of humanity, a growth from a lower to a higher state of being, which may be most perfectly realized in the individual consciousness, fully awake and fully socialized, but is also clearly traceable in the doings of the human race as a whole. Such is in fact the uniting thread of these essays, and when we proceed to the converse of this truth and apply this ideal which we have shown to be the course of realization, as a governing motive in our lives, it is even more imperative to strive constantly to keep the whole together, and not to regard either knowledge or power or beauty or even love as an ultimate and supreme thing to which all other ends are merely means. The end is a more perfect man, developed by the perfecting of all mankind.