2. And we may draw this same conclusion from another inconsistency. The relation of the present to the future and to the past shows once more time’s attempt to transcend its own nature. Any lapse, that for any purpose you take as one period, becomes forthwith a present. And then this lapse is treated as if it existed all at once. For how otherwise could it be spoken of as one thing at all? Unless it is, I do not see how we have a right to regard it as possessing a character. And unless it is present, I am quite unable to understand with what meaning we can assert that it is. And, I think, the common behaviour of science might have been enough by itself to provoke reflection on this head. We may say that science, recognising on the one side, on the other side quite ignores the existence of time. For it habitually treats past and future as one thing with the present (Chapter viii.). The character of an existence is determined by what it has been and by what it is (potentially) about to be. But if these attributes, on the other hand, are not present, how can they be real? Again in establishing a Law, itself without special relation to time, science treats facts from various dates as all possessing the same value. Yet how, if we seriously mean to take time as real, can the past be reality? It would, I trust, be idle to expand here these obvious considerations. They should suffice to point out that for science reality at least tries to be timeless, and that succession, as such, can be treated as something without rights and as mere appearance.
3. This same tendency becomes visible in another application. The whole movement of our mind implies disregard of time. Not only does intellect accept what is true once for true always, and thus fearlessly take its stand on the Identity of Indiscernibles—not only is this so, but the whole mass of what is called “Association” implies the same principle. For such a connection does not hold except
