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The consequences of a hypostasis of the good are no less interesting than its causes. If the good were independent of nature, it might still be conceived as relevant to nature, by being its creator or mover; but Mr. Russell is not a theist after the manner of Socrates; his good is not a power.
"It is that he was neither man or woman, and a composite nature is incapable of the hypostasis, to obtain which one must be either the one or the other." "Very true, but do you know how to make the poison, and that the thing is impossible without the aid of a salamander?" "That may or may not be! I beseech you to enquire of the oracle whether there be anyone in Paris in possession of this potion."
Mind is therefore sometimes identified with the unreal. We oppose, in an antithesis natural to thought and language, the imaginary to the true, fancy to fact, idea to thing. But this thing, fact, or external reality is, as we have seen, a completion and hypostasis of certain portions of experience, packed into such shapes as prove cogent in thought and practice.
If the matter is so great as to be capable of being acted on by the whole wisdom of God, it would in a way raise its hypostasis to an equality with the inaccessible power of God, since it would be able to measure by itself all the extent of the divine intelligence.
But taking advantage of the ambiguity of the word 'hypostasis', sometimes used to signify substance, and sometimes person, you contrive a fallacy. Ib. p. 354. Let me desire you not to give so great a loose to your fancy in divine things: you seem to consider every thing under the notion of extension and sensible images. Very true.
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