In other words, all personalities are relatively good; and some personalities namely those of "the immortals" are, as far as we are concerned, absolutely good. All personalities including even the personalities of "the immortals" have evil in them, but no personality can be the embodiment of evil, in the sense in which "the sons of the universe" are the embodiment of good. I thus reach the conclusion of this complicated summary of the nature of the ultimate duality and the necessity of finding a clear and definite symbol for it. CHAPTER VI. THE ULTIMATE IDEAS It now becomes necessary to consider in greater detail those primary human conceptions of truth, beauty, and goodness, which I have already referred to as the soul's "ultimate ideas." Let no one think that any magical waving of the wand of modern psychology can explain away these universal human experience. They may be named by different appellations; but considering the enormous weight of historical tradition behind these names it would seem absurd and pedantic to attempt to re-baptize them at this late hour. Human nature, in its essentials, has undergone no material change since we have any record of it; and to use any other word than "beauty" for what we mean by beauty, or than "goodness" for what we mean by goodness, would seem a mere superstition of originality. The interpretation offered, in what follows, of the existence of these experiences is sufficiently startling to require no assistance from novelty of phrasing to give it interest and poignancy. That our souls are actually able to touch, in the darkness which surrounds us, the souls of super-human beings, and that the vision of such super-human beings is the "eternal vision" wherein the mystery of love is consummated, is a doctrine of such staggering implications that it seems wise, in making our way towards it, to use the simplest human words and to avoid any "stylistic" shocks. It seems advisable also to advance with scrupulous leisureliness in this formidable matter and at certain intervals to turn round as it were, and survey the path by which we have come. The existence of super-human beings, immeasurably superior to man, is in itself a harmless and natural speculation. It is only when it presents itself as a necessary link in philosophical discussion that it appears startling. And the mere fact that it does appear startling when introduced into philosophy shows how, lamentably philosophy has got itself imprisoned in dull, mechanical, mathematical formulae; in formulae so arid and so divorced from life, that the conception of personality, applied to man or to the gods, seems to us as exciting as an incredible fairy story when brought into relation with them.