contradiction. Again the infinity of Nature, its extension beyond all limits, we might call Nature’s effort to end itself as Nature. It shows in this its ideality, its instability and transitoriness, and its constant passage of itself into that which transcends it. In its isolation as a phenomenon Nature is both finite and infinite, and so proclaims itself untrue. And, when this contradiction is solved, both its characters disappear into something beyond both. And it is perhaps not necessary to dwell further on the infinity of Nature.
And, passing next to the question of what is called Uniformity, I shall dismiss this almost at once. For there is, in part, no necessity for metaphysics to deal with it, and, in part, we must return to it in the following chapter. But, however uniformity is understood, in the main we must be sceptical, and stand aloof. I do not see how it can be shown that the amount of matter and motion, whether in any one world or in all, remains always the same. Nor do I understand how we can know that any world remains the same in its sensible qualities. As long as, on the one side, the Absolute preserves its identity, and, on the other side, the realms of phenomena remain in order, all our postulates are satisfied. This order in the world need not mean that, in each Nature, the same characters remain. It implies, in the first place, that all changes are subject to the identity of the one Reality. But that by itself seems consistent with almost indefinite variation in the several worlds. And, in the second place, order must involve the possibility of experience in finite subjects. Order, therefore, excludes all change which would make each world unintelligible through want of stability. But this stability, in the end, does not seem to require more than a limited amount of identity, existing from time to time in the sensations which happen. And, thirdly, in
