be just the feeling of satisfaction in an idea which is also present
(or imagined as present) in existence. Not only actual satisfaction of
the desire but also imagined satisfaction is covered by "approbation";
but this approval is still simply a feeling of some individual person.

[Footnote 1: Appearance and Reality, p. 407]

[Footnote 2: Appearance and Reality, p. 418.]

We need not concern ourselves at present with the adequacy of this
statement as an account of the way in which we come to 'approve' or
hold something as good. The point is, that it does not advance us at
all towards determining the validity of this approval, or towards an
objective criterion for distinguishing 'good' from evil.

Mr Bradley draws a distinction between a general and a more special
or restricted meaning of goodness. For the former it is enough that
existence be "_found_ to be in accordance with the idea"; for the
latter, it is necessary that the idea itself produce the fact.[1]
In the former sense "beauty, truth, pleasure, and sensation are all
things that are good,"[2] quite irrespective of their origin; in the
latter sense, only that is good which the idea has produced, or in
which it has realised itself, which is the work, therefore, of some
finite soul. In this narrower meaning goodness is the result of will:
"the good, in short, will become the realised end or completed will.
It is now an idea which not only _has_ an answering content in fact,
but, in addition also, has _made_, and has brought about, that
correspondence.... Goodness thus will be confined to the realm of
ends, or of self-realisation. It will be restricted, in other words,
to what is commonly called the sphere of morality,"[3] Even in its
more general meaning, as we have seen, Mr Bradley has not succeeded in
giving an objective account of good. For the correspondence of idea
and existence in which it is said to consist is defined in relation
to desire, and to some kind of feeling on the part of the conscious
subject. Nor was his account successful in distinguishing good from
evil: to that distinction feeling is a blind guide. When he goes on
to discuss goodness in the narrower sense, in which it belongs to the
results of finite volition, he adopts, as expressing the nature of
goodness, that conception of 'self-realisation' which, as put forward
by Green, has been found inadequate. The same conception was used by
Mr Bradley, in his first work, as "the most general