Space and time are the general forms of reality, or reality exists in time and space. Consequently all real welfare must be attached to space and time, and every welfare which exists in these dimensions must be real. The different welfares, in so far as their beneficent qualities are concerned, are to be distinguished only by their height and breadth, by the quantity of their dimensions, by their numeral relations. Every welfare, whether true or seeming, is perceived by the senses, by practices of life, not by abstract reason. But practice assigns the most contradictory things to different people at different times as means to their welfare. What is welfare in one place, is disaster in another, and vice versa. Understanding, or reason, has nothing else to do in the matter than to number these various welfares as they are made real by sense perceptions in various persons and times, and degrees of intensity, in the order in which they appear, and thus to distinguish the small from the great, the essential from the unessential, the concrete from the general. Reason cannot dictate to us autocratically in matters of some absolutely true welfare, it can only indicate the most frequent, most essential, and most universal welfare in a certain perceived number of welfares. But it must not be forgotten that the truth of such an understanding, or enumeration, depends on certain definite premises. It is therefore a vain endeavor to search for the true and absolute welfare. This search becomes practical and successful only when it limits itself to the understanding of a definite amount of welfare of some particular objects. The general welfare can be found only within definite boundaries. But the various determinations of welfare agree in this respect, that they all consider it well to sacrifice the little for the great, the unessential for the essential, and not vice versa. In so far as this principle is right, it is also right for us to employ for the good end of a great welfare some small means in the shape of a small evil and to endure it, and thus we see once more that the end sanctifies the means.