joins various characters. It has the feature of immediacy and self-dependence; for the terms are given to it and not constituted by it. It possesses again the character of plurality. And as representing the primitive felt whole, it has once more the character of a comprehending unity—a unity, however, not constituted by the differences, but added from without. And, even against its wish, it has further a restless infinitude; for such infinitude is the very result of its practical compromise. And thought desires, retaining these features, to reduce them to harmony. It aims at an all-inclusive whole, not in conflict with its elements, and at elements subordinate to a self-dependent whole. Hence neither the aspect of unity, nor of plurality, nor of both these features in one, is really foreign to thought. There is nothing foreign that thought wants in desiring to be a whole, to comprehend everything, and yet to include and be superior to discord. But, on the other hand, such a completion, as we have seen, would prove destructive; such an end would emphatically make an end of mere thought. It would bring the ideal content into a form which would be reality itself, and where mere truth and mere thought would certainly perish. Thought seeks to possess in its object that whole character of which it already owns the separate features. These features it cannot combine satisfactorily, though it has the idea, and even the partial experience, of their complete combination. And, if the object were made perfect, it would forthwith become reality, but would cease forthwith to be an object. It is this completion of thought beyond thought which remains for ever an Other. Thought can form the idea of an apprehension, something like feeling in directness, which contains all the character sought by its relational efforts. Thought can understand that, to reach its goal, it must get beyond relations. Yet in its nature it can
