vil apply as between these parts?

[Footnote 1: Appearance and Reality-Appearance and Reality, p. 401.]

We may speak of parts as higher or lower; and Mr Bradley defines the
"lower" as "that which, to be made complete, would have to undergo a
more total transformation of its nature."[1] The meaning of this is
not clear. The reference may be to the complete state which a thing
may reach in process of growth. Thus an early stage of a rose-bud
may be said to be "lower" than its later stage because it requires a
greater transformation before it produces the bloom. But here 'lower'
does not mean ethically lower, unless immaturity be confused with
evil. Or the complete state may be regarded as the type of some order
or class, from which different individuals differ in greater or less
degree. This meaning is not suggested by the author; and it could have
ethical implication only if the type had been first of all shown to
have an ethical value. Or again, the completeness referred to may be
that which is alone complete in the strict sense of the word, namely,
the universe. And we might say that a rose-leaf would require greater
transformation in order to become complete in this sense than a
rose-bush, or that the act of giving a cup of cold water was less
complete than the far-reaching activity say of the first Napoleon.
But this difference in completeness would not entail a corresponding
difference in moral worth or goodness.

[Footnote 1: Appearance and Reality, p. 401.]

Where all stages are essential, it is not possible to say that one
is good and another evil. Is not the good something that ought to be
striven for, attained, and preserved? and is not evil something that
ought not to be at all? And how can we say that any part ought not to
be when every part is essential?

From the monistic view of reality, as set forth by Mr Bradley, there
is no direct route to the distinction between good and evil. If the
distinction is reached at all, it will be found to be psychological
rather than cosmical, to be relative to the attitude of the human mind
which contemplates the facts, and in this strict sense to be, what Mr
Bradley calls it, appearance.

And this is the view which Mr Bradley takes when he proceeds to describe
what he means by the 'good.' It is, he says, "that which satisfies
desire. It is that which we approve of, and in which we can rest with a
feeling of contentment."[1] "Desire"--"approval"--"feeling"--to these