on this account, be as great as that of the knowledge of a beautiful object over the mere imagination of it.
119. These two reasons for discriminating between the value of the three cases we are considering, must, I say, be carefully distinguished from that, of which I am now questioning the validity, if we are to obtain a correct answer concerning this latter. The question I am putting is this: Whether the whole constituted by the fact that there is an emotional contemplation of a beautiful object, which is both believed to be and is real, does not derive some of its value from the fact that the object is real? I am asking whether the value of this whole, as a whole, is not greater than that of those which differ from it, either by the absence of belief, with or without truth, or, belief being present, by the mere absence of truth? I am not asking either whether it is not superior to them as a means (which it certainly is), nor whether it may contain a more valuable part, namely, the existence of the object in question. My question is solely whether the existence of its object does not constitute an addition to the value of the whole, quite distinct from the addition constituted by the fact that this whole does contain a valuable part.
If, now, we put this question, I cannot avoid thinking that it should receive an affirmative answer. We can put it clearly by the method of isolation; and the sole decision must rest with our reflective judgment upon it, as thus clearly put. We can guard against the bias produced by a consideration of value as a means by supposing the case of an illusion as complete and permanent as illusions in this world never can be. We can imagine the case of a single person, enjoying throughout eternity the contemplation of scenery as beautiful, and intercourse with persons as admirable, as can be imagined; while yet the whole of the objects of his cognition are absolutely unreal. I think we should definitely pronounce the existence of a universe, which consisted solely of such a person, to be greatly inferior in value to one in which the objects, in the existence of which he believes, did really exist just as he believes them to do; and that it would be thus inferior not only because it would lack the goods which consist in the existence of the objects in question, but also
