- •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
Ignorance.
We have seen that, logically and really, all
relations imply a whole to which the terms contribute
and by which the terms are qualified. And I will now
briefly point out that psychologically the same thing
holds good. When, in the first place, I merely
experience things the same in one point, or in other
words merely experience the sameness of two things, and
when, in the second place, I have come to perceive the
point of sameness and the relation of the two things--
there is in each case in my mind a psychical whole. But
the whole in each case is different, and the character
of the whole must depend on the elements which it
contains, and must also affect them. And an element
passing into a fresh whole will be altered, though it of
course may remain the same from one abstract side. But I
will not dwell on a point which seems fairly clear, and
which, except as an illustration, is perhaps not quite
relevant. Still it is well to note the fact that a
merely external relation seems psychologically
meaningless.
Nothing in the whole and in the end can be external,
and everything less than the Universe is an abstraction
from the whole, an abstraction more or less empty, and
the more empty the less self-dependent. Relations and
qualities are abstractions, and depend for their being
always on a whole, a whole which they inadequately
express, and which remains always less or more in the
background. It is from this point of view that we should
approach the question, How can new qualities be
developed and emerge? It is a question, I would repeat,
which, with regard to secondary qualities, has been made
familiar to us. But the problem as to the "limits of
explanation" must for metaphysics arise long before that
point is reached. Into this matter I shall not enter,
but I desire to lay stress on the general principle.
Where results emerge in fact, which do not follow from
our premises, there is nothing here to surprise us. For
behind the abstractions we have used is the concrete
qualitative whole on which they depend, and hence what
has come out in the result has but issued from the
conditions which (purposely or otherwise) we
have endeavoured to ignore and to exclude. And this
should prove to us that the premises with which we
worked were not true or real, but were a mutilated
fragment of reality.
(iv) I will deal now with a problem connected with
the foregoing. I have in this book, wherever it was
convenient, spoken of identity as being a relation. And
I may be asked whether and how I am able to justify
this. For terms are related, it will be said, for
instance when I compare them, and, it seems, not before.
And my past states when recalled by identity are related
to my present, but apparently otherwise not so. And my
state and another man's may be more or less identical,
but they seem not always to connect us. On the other
hand of course we meet with the old difficulty as to my
merely making the relations which I find, and any such
position appears to be untenable. Hence on the one side,
it seems, we must, and on the other side, it seems, we
cannot say that all identity is a relation. The solution
of the problem is however, in a few words, this.
Identity must be taken as having a development through
several stages. At a certain stage no identity is
relational, while at a higher stage all is so. And
because in the Absolute the highest stage is actually
realized, therefore we may, where convenient, treat
identity as being already a relation, when actually for
us it is not one. This statement I will now proceed to
explain briefly.
We have seen that as a fact sameness exists at a
stage below relations. It exists as an aspect both of a
diversity felt in my mind and again of a diversity taken
to exist beyond my feeling. Now this aspect is not the
mere adjective of independent things, and any such view
I consider to be refuted. The diversity itself depends
on and exists only as the adjective of a whole; and
within this whole the point of sameness is a unity and
an universal realized in the differences which through
it are the same. But so far this unity is, we may say,
immediate and not relational. And the question is why
and how we can call it a relation, when it is not a
relation actually for us. It would never do for us
simply and without any explanation to fall back on the
"potential," for that, if unexplained, is a mere attempt
at compromise between "is" and "is not." But if the
"potential" is used for that which actually is, and
which under certain conditions is not manifest, the
"potential" may cease to be a phrase and may become the
solution of the problem.
All relations, we have seen, are the inadequate
expression of an underlying unity. The relational stage
is an imperfect and incomplete development of the
immediate totality. But, on the other hand, it really is
a development. It is an advance and a necessary step
towards that perfection which is above
relations, supersedes and still includes them. Hence in
the Absolute, where all is complete, we are bound to
hold that every development reaches its end--whatever
that end may be, and in whatever sense we are to say the
thing comes to it. The goal of every progress therefore
may be taken as already attained in Reality and as now
present and actual. I do not mean that without exception
all immediate sameness must pass through the relational
consciousness. But without exception no sameness reaches
its truth and final reality except in the Whole which is
beyond relations and which carries out what they
attempt. And in the main the way of relations is the
necessary mode of progress from that which is incomplete
to its perfection. All sameness then not only may but
must become relational, or at least must be realized in
the same end and on the same principle as would have
perfected it if it had passed through relational
identity. And because in the Absolute what must be is, I
think that, wherever there is identity, we may speak of
a relation--so long of course as we are clear about the
sense in which we speak of it.
And this is how and why, in thinking, I can find the
relations that I make. For what I develope is in the
Absolute already complete. But this, on the other hand,
does not mean that my part in the affair is irrelevant,
that it makes no difference to truth and is external. To
be made and to be found is on the contrary essential to
the development and being of the thing, and truth in its
processes and results belongs to the essence of reality.
Only, here as everywhere, we must distinguish between
what is internally necessary and what is contingent. It
belongs to the essence of sameness that it should go on
to be thought and to be thought in a certain way. But
that it should be thought by you and not by me, by a man
with brown hair or with red, does not belong to its
essence. These features in a sense qualify it, for they
are conjoined to it, and no conjunction can in the end
be a mere conjunction and be barely external. But the
connection here is so indirect and so little individual,