the Reality appears. And, since this appearance is not identical with reality, it cannot wholly be true. Hence it must be corrected, until finally in its content it has ceased to be false. But, in the first place, this correction is merely ideal. It consists in a process throughout which content is separated from existence. Hence, if truth were complete, it would not be truth, because that is only appearance; and in the second place, while truth remains appearance, it cannot possibly be complete. The theoretic object moves towards a consummation in which all distinction and all ideality must be suppressed. But, when that is reached, the theoretic attitude has been, as such, swallowed up. It throughout on one hand presupposes a relation, and on the other hand it asserts an independence; and, if these jarring aspects are removed or are harmonized, its proper character is gone. Hence perception and thought must either attempt to fall back into the immediacy of feeling, or else, confessing themselves to be one-sided and false, they must seek completion beyond themselves in a supplement and counterpart.
(4) With this we are naturally led to consider the practical aspect of things. Here, as before, we must have an object, a something distinct from, and over against, the central mass of feeling. But in this case the relation shows itself as essential, and is felt as opposition. An ideal alteration of the object is suggested, and the suggestion is not rejected by the feeling centre; and the process is completed by this ideal qualification, in me, itself altering, and so itself becoming, the object. Such is, taken roughly, the main essence of the practical attitude, and its one-sidedness and insufficiency are evident at once. For it consists in the healing up of a division which it has no power to create, and which, once healed up, is the entire removal of the practical attitude. Will certainly produces, not mere ideas, but actual existence. But it depends on ideality and mere appear-
