have turned out to be appearance. Or, on the other hand, it must include within its own limits this external condition of its life. But, with that total absorption of the percipient and sentient self, the whole relation, and with it beauty as such, will have vanished.
The various aspects, brought together in the aesthetic object, have been seen to fall apart. Beauty is not really immediate, or independent, or harmonious in itself. And, attempting to satisfy these requirements, it must pass beyond its own character. Like all the other aspects this also has been shown to be appearance.
We have now surveyed the different regions of experience, and have found each to be imperfect. We certainly cannot say that the Absolute is any one of them. On the other hand each can be seen to be insufficient and inconsistent, because it is not also, and as well, the rest. Each aspect to a certain extent, already in fact, implies the others in its existence, and in order to become Reality would have to go on to include them wholly. And hence Reality seems contained in the totality of these its diverse provinces, and they on their side each to be a partial appearance of the universe. Let us once more briefly pass them in review.
With pleasure or pain we can perceive at once that its nature is adjectival. We certainly cannot, starting with what we know of pleasure and pain, show that this directly implies the remaining aspects of the world. We must be satisfied with the knowledge that pain and pleasure are adjectives, adjectives, so far as we see, attached to every other aspect of experience. A complete insight into the conditions of these adjectives is not attainable; but, if we could get it, it doubtless would include every side of the universe. But, passing from pleasure and pain to Feeling, we can verify there at once the
