ated of it. But, if so, in the end the whole diversity must be attributed as adjectives to a unity which is not known. Thus no separate aspect can possibly serve as an explanation of the others. And again, as we have found, no separate aspect is by itself intelligible. For each is inconsistent with itself, and so is forced to take in others. Hence to explain would be possible only when the whole, as such, was comprehended. And such an actual and detailed comprehension we have seen is not possible.
Resting then on this general conclusion we might go forward at once. We might assume that any reduction of the Absolute to one or two of the special modes of experience is out of the question, and we might forthwith attempt a final discussion of its nature and unity. It may however be instructive to consider more closely a proposed reduction of this kind. Let us ask then if Reality can be rightly explained as the identity of Thought and Will. But first we may remind ourselves of some of those points which a full explanation must include.
In order to understand the universe we should require to know how the special matter of sense stands everywhere to its relations and forms, and again how pleasure and pain are connected with these forms and these qualities. We should have to comprehend further the entire essence of the relational consciousness, and the connection between its unity and its plurality of distinguished terms. We should have to know why everything (or all but everything) comes in finite centres of immediate feeling, and how these centres with regard to one another are not directly pervious. Then there is process in time with its perpetual shifting of content from existence, a happening which seems certainly not all included under will and thought. The physical world again suggests some problems. Are there really ideas and ends that work in Nature?
