gested any idea not existing actually within its limits, would not be perfectly good. Perfect goodness would thus imply the entire and absolute presence of the ideal aspect. But this, if present, would be perfect and absolute truth. And it would be beautiful also, since it would entail the individual harmony of existence with content. But, once again, since the distinctive differences would now have disappeared, we should have gone beyond beauty or goodness or truth altogether.[1]
We have seen that the various aspects of experience imply one another, and that all point to a unity which comprehends and perfects them. And I would urge next that the unity of these aspects is unknown. By this I certainly do not mean to deny that it essentially is experience, but it is an experience of which, as such, we have no direct knowledge. We never have, or are, a state which is the perfect unity of all aspects; and we must admit that in their special natures they remain inexplicable. An explanation would be the reduction of their plurality to unity, in such a way that the relation between the unity and the variety was understood. And everywhere an explanation of this kind in the end is beyond us. If we abstract one or more of the aspects of experience, and use this known element as a ground to which the others are referred, our failure is evident. For if the rest could be developed from this ground, as really they cannot be, they with their differences can yet not be predic-
- ↑ I have not thought it necessary here to point out how in their actual existence these aspects are implicated with one another. All the other aspects are more or less the objects of, and produced by, will; and will itself, together with the rest, is an object to thought. Thought again depends on all for its material, and will on all for its ideas. And the same psychical state may be indifferently will or thought, according to the side from which you view it (p. 474). Every state again to some extent may be considered and taken as feeling.
