is what we have most to explain. We are not to go outside will and thought, in order to seek our explanation; and yet, keeping within them, we seem unable to find any. The identity of both is no solution, unless that identity explains their difference; for this difference is the very problem required to be solved. We have given us a process of happening and finitude, and in this process we are able to point out two main aspects. To explain such a process is to say why and how it possesses and supports this known diversity. But by the proposed reduction to will and thought we have done little more than give two names to two unexplained aspects. For, ignore every other difficulty, and you have still on your hands the main question, Why is it that thought and will diverge or appear to diverge? It is in this real or apparent divergence that the actual world of finite things consists.
Or examine the question from another side. Will and thought may be appealed to in order to explain the given process in time, and certainly each of them contains in its nature a temporal succession. Now a process in time is appearance, and not, as such, holding of the Absolute. And, if we urge that thought and will are twin processes reciprocal and compensating, that leaves us where we were. For, as such, neither can be a predicate of the real unity, and the nature of that unity, with its diversity of appearance, is left unexplained. And to place the whole succession in time on the side of mere perception, and to plead that will, taken by itself, is not really a process, would hardly serve to assist us. For if will has a content, then that content is perceptible and must imply temporal lapse, and will, after all, surely can stand no higher than that which it wills. And, without an ideal content, will is nothing but a blind appeal to the unknown. It is itself unknown, and of this unknown something we are forced now to predicate as an adjective the un-
