This conclusion, not dependent on psychology, finds itself supported and confirmed there. For will and thought, in the sense in which we know them, clearly are not primary. They are developed from a basis which is not yet either, and which never can fully become so. Their existence is due to psychical events and ways of happening, which are not distinctive of thought or will. And this basis is never, so to speak, quite absorbed by either. They are differentiations whose peculiar characters never quite specialize all their contents. In other words will and thought throughout depend on what is not essentially either, and, without these psychical elements which remain external, their processes would cease. There is, in brief, a common substance with common laws; and of this material will and thought are one-sided applications. Far from exhausting this life, they are contained within it as subordinate functions. They are included in it as dependent and partial developments.
Fully to work out this truth would be the business of psychology, and I must content myself here with a brief notice of some leading points. Thought is a development from a ground of preceding ideality. The division of content from existence is not created but grows. The laws of Association and Blending already in themselves imply the working of ideal elements; and on these laws thought stands and derives from them its actual processes. It is the blind pressure and the struggle of changed sensations, which, working together with these laws, first begins to loosen ideal content from psychical fact. And hence we may say that thought proper is the outcome, and not the creator, of idealizing functions. I do not mean that the development of thought can be fully explained, since that would imply a clear insight into the general origin of the relational form. And I doubt if we can follow and retrace in detail the transition
