The Good is the sun-light in which things lose their earlier character (which they had in the days of our bondage and ignorance) of mysterious and perplexing spectres of the night. In the light of the Good, things are shorn of their false pretence of self-subsistence and substantiality, deposed by comparison with the perfect and unspotted, and as it were stung into seeking a higher form of being by struggle. And this is the abstract moral way of looking. But to see them in the form of Good means also that they are seen to be more and better than we thought, that they are not condemned to inadequacy, but bear in them the witness and revelation of infinity and absoluteness. And this is rather the faith of religion and the vision of art. And the 'form of Good' is only a brief and undeveloped vision of an Absolute, which is the 'form of Relativity,'--Relativity elevated into an Absolute. A Category is often spoken of as if it were the highest extreme of generalisation, the most abstract and most widely applicable term possible. If we climb sufficiently far and high up the Porphyry's tree of thought, we may expect, thought the old logicians, to reach the '_summa genera_' or highest species of human thought. Nor have modern logicians always refrained from this byway. But these quantitative distinctions of greater and less, in which the Formal Logic revels, are not very suitable to any of the terms or processes of thought, and they certainly give an imperfect description of the Categories. The essential function which the Categories perform in the fabric of thought and language is, in the first place, to combine, affirm, demonstrate, relate, and unify,--and _not_ to generalise.[6] Their action may be better compared to that fulfilled by those symbols in an algebraical expression, which like _plus_ and _minus_ denote an operation to be performed in the way of combining or relating, than to the office of the symbols which in these expressions denote the magnitudes themselves.