mined by exclusion from a wider area. Again the generalization nearer sense, being fuller of irrelevancy, will, looked at from this point of view, be more internally discordant. In brief, whether the system and the true individual is sought in temporal existence, or in the realm standing above events, the standard still is the same. And it is applied always under the double form of inclusiveness and harmony. To be deficient in either of these aspects is to fall short of perfection; and, in the end, any deficiency implies failure in both aspects alike.
And we shall find that our account still holds good when we pass on to consider higher appearances of the universe. It would be a poor world which consisted merely of phenomenal events, and of the laws that somehow reign above them. And in our everyday life we soon transcend this unnatural divorce between principle and fact. (c) We reckon an event to be important in proportion to its effectiveness, so far as its being, that is, spreads in influence beyond the area of its private limits. It is obvious that here the two features, of self-sufficiency and self-transcendence, are already discrepant. We reach a higher stage where some existence embodies, or in any way presents in itself, a law and a principle. However, in the mere example and instance of an universal truth, the fact and the law are still essentially alien to each other, and the defective character of their union is plainly visible. Our standard moves us on towards an individual with laws of its own, and to laws which form the vital substance of a single existence. And an imperfect appearance of this character we were compelled, in our last chapter, to recognize in the individual habits of the soul. Further in the beauty which presents us with a realized type, we find another form of the union of fact with principle. And, passing from this to conscious life, we are called on still for further uses and fresh applications of our standard. In the
