in, and is determined by, an enormous construction of things. And to suppose that the concrete context of these relations in no sense qualifies its inner content, or that this qualification is a matter of indifference to thought, is quite indefensible.
A mere thought would mean an ideal content held apart from existence. But (as we have learnt) to hold a thought is always somehow, even against our will, to refer it to the Real. Hence our mere idea, now standing in relation with the Real, is related also to the phenomenal system of events in time. It is related to them, but without any connection with the internal order and arrangements of their system. But this means that our mere idea is determined by that system entirely from the outside. And it will therefore itself be permeated internally, and so destroyed, by the contingency forced into its content through these chaotic relations. Considered from this side, a thought, if it actually were bare, would stand at a level lower than the, so-called, chance facts of sense. For in the latter we have, at least, some internal connection with the context, and already a fixed relation of universals, however impure.
All reality must be revealed in the world of events; and that is most real which, within such an order or orders, finds least foreign to itself. Hence, if other things remain equal, a definite place in, and connection with, the temporal system gives increase of reality. For thus the relations to other elements, which must in any case determine, determine, at least to some extent, internally. And thus the imaginary, so far, must be poorer than the perceptible fact; or, in other words, it is compulsorily qualified by a wider area of alien and destructive relations. I have emphasized “if other things remain equal,” for this restriction is important. There is imagination which is higher, and more true, and most emphatically more real, than any single fact
