- •I have been glad to finish it when and how I could. I do
- •Imperfect, it is worthless. And I must suggest to the
- •Interest, or when they show no longer any tendency to
- •Its part to supersede other functions of the human mind;
- •Intellectual effort to understand the universe is a
- •It, may be a harder self-surrender. And this appears to
- •It matters very little how in detail we work with it.
- •Visual, it must be coloured; and if it is tactual, or
- •Indisputable. Extension cannot be presented, or thought
- •Intelligible. We find the world's contents grouped into
- •I presume we shall be answered in this way. Even
- •Indefensible. The qualities, as distinct, are always
- •Information, and can discover with my own ears no trace
- •Into relations, which, in the end, end in nothing. And
- •Incomprehensible. And then this diversity, by itself,
- •In which it disappears. The pieces of duration, each
- •If you want to take a piece of duration as present and
- •Is felt to be not compatible with a. Mere a would still
- •It is only our own way of going on, the answer is
- •If we require truth in any strict sense, we must confine
- •In any given case we seem able to apply the names
- •It never would have done if left to itself--suffers a
- •Inner nature which comes out in the result, activity has
- •It is hard to say what, as a matter of fact, is
- •2. The congeries inside a man at one given moment
- •Its individual form. His wife possibly, or his child,
- •3. Let us then take, as before, a man's mind,
- •Identity, and any one who thinks that he knows what he
- •Is important, but the decision, if there is one, appears
- •Is there any more cause for doubt? Surely in every case
- •Introspection discloses this or that feature in
- •Inconsistent internally. If the reader will recall the
- •Itself, or generally the self-apprehension of the self
- •Intend to consider it, the result is the same. The
- •If self-consciousness is no more than you say, do we
- •Indeed serve to show that certain views were not true;
- •It as we cannot, would leave us simply with a very
- •Issue. Of those who take their principle of
- •Its most consistent form, I suppose, it takes its
- •Is the world of experience and knowledge--in every sense
- •Irrelevant excuse for neglecting our own concerns.
- •Is there an absolute criterion? This question, to my
- •Information. If we think, then certainly we are not
- •It at length. For the test in the main lies ready to our
- •In idea unless also it were real. We might
- •It is in some ways natural to suppose that the
- •It is not proved that all pain must arise from an
- •In our experience the result of pain is disquietude and
- •Is that some feature in the "what" of a given fact
- •Is aiming at suicide. We have seen that in judgment we
- •It, there would be no difference left between your
- •Itself in a mirror, or, like a squirrel in a cage, to
- •Impossibility, if it became actual, would still leave us
- •In immediacy. The subject claims the character of a
- •Incomplete form. And in desire for the completion of
- •Itself even in opposition to the whole--all will be
- •It is free from self-contradiction. The justification
- •Information, and it need imply nothing worse than
- •Is not false appearance, because it is nothing. On the
- •I confess that I shrink from using metaphors, since
- •Includes and overrides. And, with this, the last
- •I will for the present admit the point of view which
- •Itself." This would be a serious misunderstanding. It is
- •In the reality. Thus a man might be ignorant of the
- •It will be objected perhaps that in this manner we do
- •1. The first point which will engage us is the unity
- •2. I will pass now to another point, the direction of
- •If apprehended, show both directions harmoniously
- •It is not hard to conceive a variety of time-series
- •It runs--this is all matter, we may say, of individual
- •It, a change has happened within X. But, if so, then
- •Is no objection against the general possibility. And
- •Implied in the last word. I am not going to inquire here
- •Individual character. The "this" is real for us in a
- •In whatever sense you take it. There is nothing there
- •It has doubtless a positive character, but, excluding
- •Is essential. They exist, in other words, for my present
- •It may be well at this point perhaps to look back on the
- •In our First Book we examined various ways of taking
- •Is it possible, on the other side, to identify reality
- •Increase of special internal particulars. And so we
- •In our nineteenth chapter, that a character of this kind
- •Is, for each of us, an abstraction from the entire
- •It as it is, and as it exists apart from them. And we
- •Views the world as what he must believe it cannot be.
- •Interrelation between the organism and Nature, a mistake
- •In its bare principle I am able to accept this
- •Independence which would seem to be the distinctive mark
- •View, we shall surely be still less inclined to
- •Insufficient. We can think, in a manner, of sensible
- •Is, as we should perceive it; but we need not rest our
- •Imperceptibles of physics in any better case. Apart from
- •Invited to state his own. But I venture to think that,
- •Illusive, and exists only through misunderstanding. For
- •Ideas, inconsistent but useful--will they, on that
- •Inability to perceive that, in such a science, something
- •In the Absolute these, of course, possess a unity, we
- •It is certain first of all that two parts of one
- •In life this narrow view of Nature (as we saw) is not
- •In a later context. We shall have hereafter to discuss
- •Very largely, ideal. It shows an ideal process which,
- •Immediate unity of quality and being which comes in the
- •Is to have the quality which makes it itself. Hence
- •Is, with souls, less profoundly broken up and destroyed.
- •Is appearance, and any description of it must
- •2. We have seen, so far, that our phenomenal view of
- •Vicious dilemma. Because in our life there is more than
- •Is to purge ourselves of our groundless prejudice, and
- •It is perhaps necessary, though wearisome, to add
- •Its detail as one undivided totality, certainly then the
- •Instructions. To admit that the sequence a--b--c does
- •It is a state of soul going along with a state of body,
- •It is only where irregularity is forced on our
- •Interval, during which it has ceased to exist, we have
- •In the course of events, some matter might itself result
- •Is personal to the mind of another, would in the end be
- •Identity of our structure that this is so; and our
- •Is opaque to the others which surround it. With regard
- •Inapplicable to the worlds we call internal. Nor again,
- •Indivisible, even in idea. There would be no meaning in
- •Identity is unreal. And hence the conclusion, which more
- •Is to keep any meaning, as soon as sameness is wholly
- •Identity always implies and depends upon difference; and
- •In the working of pleasure and pain, that which operates
- •In fact, to that problem of "dispositions," which we
- •Insisted that, none the less, ideal identity between
- •Ideas, self-consistent and complete; and by this
- •Validity. I do not simply mean by this term that, for
- •Imperfections, in other words, we should have to make a
- •Ideally qualifies Reality. To question, or to doubt, or
- •Idea must be altered. More or less, they all require a
- •Is necessary to take account of laws. These are more and
- •Is to fall short of perfection; and, in the end, any
- •Included reality. And we have to consider in each case
- •Intellectual standard? And I think we are driven to this
- •View of truth and reality such as I have been
- •Is lacking. You may measure the reality of anything by
- •In other words transcendence of self; and that which
- •Is, once more, drawn from this basis. But the error now
- •Insubordinate. And its concrete character now evidently
- •Inconsistent and defective. And we have perceived, on
- •Inadmissible. We ought not to speak of potential
- •Its own existing character. The individuality, in other
- •Is given by outer necessity. But necessary relation of
- •Inclusion within some ideal whole, and, on that basis,
- •Is simply this, that, standing on one side of such a
- •Idea must certainly somehow be real. It goes beyond this
- •Valid because it holds, in the end, of every possible
- •Is measured by the idea of perfect Reality. The lower is
- •Insist that the presence of an idea is essential to
- •Implication, deny, is the direction of desire in the end
- •It manifests itself throughout in various degrees of
- •I am about, in other words, to invite attention to
- •Individual being must inevitably in some degree suffer.
- •If so, once more we have been brought back to the
- •Internally inconsistent and so irrational. But the
- •Itself as an apotheosis of unreason or of popular
- •Is worthless, has opened that self to receive worth from
- •Inner discrepancy however pervades the whole field of
- •Inconsistent emptiness; and, qualified by his relation
- •It is then driven forwards and back between both, like a
- •In religion it is precisely the chief end upon which we
- •Itself but appearance. It is but one appearance
- •Its disruption. As long as the content stands for
- •In the next chapter I shall once more consider if it is
- •Internally that has undistinguished unity. Now of these
- •Immediate unity of a finite psychical centre. It means
- •Influence the mass which it confronts, so as to lead
- •Vanished. Thus the attitude of practice, like all the
- •It has also an object with a certain character, but yet
- •Intelligence and will. Before we see anything of this in
- •Vagueness, and its strength lies in the uncertain sense
- •Is produced by will, and that, so far as it is, it is an
- •Ideal distinction which I have never made, may none the
- •Very essence of these functions, and we hence did not
- •Idea desired in one case remains merely desired, in
- •In their essences a connection supplied from without.
- •I feel compelled, in passing, to remark on the alleged
- •Inherent in their nature. Indeed the reply that
- •Indefensible. We must, in short, admit that some
- •In what sense, the physical world is included in the
- •Is no beauty there, and if the sense of that is to fall
- •View absolute, and then realize your position.
- •I will end this chapter with a few remarks on a
- •Variety of combinations must be taken as very large, the
- •Irrational. For the assertion, "I am sure that I am
- •I have myself raised this objection because it
- •Isolation are nothing in the world but a failure to
- •In a new felt totality. The emotion as an object, and,
- •In itself, and as an inseparable aspect of its own
- •In view of our ignorance this question may seem
- •In the second place, there is surely no good reason. The
- •Ignorant, but of its general nature we possess
- •Indifference but the concrete identity of all extremes.
- •Inconceivable, according and in proportion as it
- •Invisible interposition of unknown factors. And there is
- •It is this perfection which is our measure. Our
- •VI. With regard to the unity of the Absolute we know
- •X. The doctrine of this work has been condemned as
- •Is really considerable.
- •In its nature is incapable of conjunction and has no way
- •Includes here anything which contains an undistinguished
- •Independently, but while you keep to aspects of a felt
- •Inner nature do not enter into the relation, then, so
- •Internal connection must lie, and out of which from the
- •Ignoratio elenchi.
- •Is, to know perfectly his own nature would be, with that
- •Ignorance.
- •It involves so much of other conditions lying in the
- •In their characters the one principle of identity, since
- •In some cases able to exist through and be based on a
- •Internal difference, has so far ceased to be mere
- •It would of course be easy to set this out
- •Itself. How are its elements united internally, and are
- •I will append to this Note a warning about the
- •In distinction from it as it is for an outside observer,
- •Internal diversity in its content. This experience, he
- •If, one or more, they know the others, such knowledge
- •It is therefore most important to understand (if
- •Interesting book on Pleasure and Pain, and the admirable
- •Individuals are an appearance, necessary to the
- •Indirectly and through the common character and the
- •Itself. And a--b in the present case is to be a relation
- •Is false and unreal, and ought never to have been
- •It again happen quite uncaused and itself be effectless?
- •Idea realizes itself, provided that the idea is not
- •In the shape of any theoretical advantage in the end
I have myself raised this objection because it
contains an important truth. And its principle, if
confined to proper limits, is entirely sound. Nay,
throughout this work, I have freely used the right to
postulate everywhere an unknown supplementation of
knowledge. And how then here, it may be urged, are we to
throw over this principle? Why should not Reality be
considered always as limited by our impotence, and as
extending, therefore, in every respect beyond the area
of our possibilities?
But the objection at this point, it is
clear, contradicts itself. The area of what is possible
is here extended and limited in a breath, and a ruinous
dilemma might be set up and urged in reply to the
question. But it is better at once to expose the main
underlying error. The knowledge of privation, like all
other knowledge, in the end is positive. You cannot
speak of the absent and lacking unless you assume some
field and some presence elsewhere. You cannot suggest
your ignorance as a reason for judging knowledge
incomplete, unless you have some knowledge already of an
area which that ignorance hides. Within the known extent
of the Real you have various provinces, and hence what
is absent from one may be sought for in another. And
where in certain features the known world suggests
itself as incomplete, that world has extended itself
already beyond these features. Here then, naturally, we
have a right to follow its extended reality with our
conclusions and surmises; and in these discussions we
have availed ourselves largely of that privilege. But,
on the other hand, this holds only of subordinate
matters, and our right exists only while we remain
within the known area of the universe. It is senseless
to attempt to go beyond, and to assume fields that lie
outside the ultimate nature of Reality. If there were
any Reality quite beyond our knowledge, we could in no
sense be aware of it; and, if we were quite ignorant of
it, we could hardly suggest that our ignorance conceals
it. And thus, in the end, what we know and what is real
must be co-extensive, and assuredly outside of this area
nothing is possible. A single possibility here must,
therefore, be taken as single and as real. Within this
known region, and not outside, lies all the kingdom
hidden by ignorance; and here is the object of all
intelligent doubt, and every possibility that is not
irrational.
8. With a view to gain clearness on this point, it
may repay us to consider an ideal state of
things. If the known universe were a perfect system,
then it could nowhere suggest its own incompleteness.
Every possible suggestion would then at once take its
place in the whole, a place fore-ordained and assigned
to it by the remaining members of the system. And again,
starting from any one element in such a whole, we could
from that proceed to work out completely the total
universe. And a doubt drawn from privation and based
upon ignorance would here entirely disappear. Not only
would the system itself have no other possibility
outside, but even within its finite details the same
consummation would be reached. The words "absence" and
"failure" would here, in fact, have lost their proper
sense. Since with every idea its full relations to all
else would be visible, there would remain no region of
doubt or of possibility or ignorance.
9. This intellectual ideal, we know, is not actual
fact. It does not exist in our world, and, unless that
world were changed radically, its existence is not
possible. It would require an alteration of the position
in which the intellect stands, and a transformation of
its whole connection with the remaining aspects of
experience. We need not to cast about for arguments to
disprove our omniscience, for at every turn through
these pages our weakness has been confessed. The
universe in its diversity has been seen to be
inexplicable, and I will not repeat here the statement
made in the preceding Chapter (p. 469). Our system
throughout its detail is incomplete.
Now in an incomplete system there must be everywhere
a region of ignorance. Since in the end subject and
predicate will not coincide, there remains a margin of
that which, except more or less and in its outline, is
unknown. And here is a field for doubt and for
possibility and for theoretical supplement. An
incomplete system in every part is
inconsistent, and so suggests something beyond. But it
can nowhere suggest the precise complement which would
make good each detail. And hence, both in its extent and
in its unity, it for some part must remain a mere
collection. We may say that, in the end, it is comprised
and exhausted only through our incompleteness.
10. But here we must recur to the distinction which
we laid down above. Even in an incomplete world, such as
the world which appears in our knowledge, incompleteness
and ignorance after all are partial. They do not hold
good with every feature, but there are points where no
legitimate idea of an Other exists. And in these points
a doubt, and an enquiry into other possibles, would be
senseless; for there is no available area in which
possibly our ignorance could fall. And clearly within
these limits (which we cannot fix beforehand) rational
doubt becomes irrational assumption. Outside these,
again, there may be suggestions, which we cannot say are
meaningless or inconsistent with the nature of things;
and yet the bare possibility of these may not be worth
considering. But, once more, in other regions of the
world the case will be altered. We shall find a greater
or less degree of actual completeness, and, with this, a
series of possibilities differing in value. I do not
think that with advantage we could pursue further these
preliminary discussions; and we must now address
ourselves directly to the doubts which can be raised
about our Absolute.
With regard to the main character of that Absolute
our position is briefly this. We hold that our
conclusion is certain, and that to doubt it logically is
impossible. There is no other view, there is no other
idea beyond the view here put forward. It is impossible
rationally even to entertain the question of another
possibility. Outside our main result there is
nothing except the wholly unmeaning, or else something
which on scrutiny is seen really not to fall outside.
Thus the supposed Other will, in short, turn out to be
actually the same; or it will contain elements included
within our view of the Absolute, but elements dislocated
and so distorted into erroneous appearance. And the
dislocation itself will find a place within the limits
of our system.
Our result, in brief, cannot be doubted, since it
contains all possibilities. Show us an idea, we can
proclaim, which seems hostile to our scheme, and we will
show you an element which really is contained within it.
And we will demonstrate your idea to be a self-
contradictory piece of our system, an internal fragment
which only through sheer blindness can fancy itself
outside. We will prove that its independence and