With this hurried notice, I must dismiss finally the alleged pre-eminence of will. This must remain always a muddy refuge for the troubled in philosophy. But its claims appear plausible so long only as darkness obscures them. They are plainly absurd where they do not prefer to be merely unintelligible.
We have found that no one aspect of experience, as such, is real. None is primary, or can serve to explain the others or the whole. They are all alike appearances, all one-sided, and passing away beyond themselves. But I may be asked why, admitting this, we should call them appearances. For such a term belongs solely of right to the perceptional side of things, and the perceptional side, we agreed, was but one aspect among others. To appear, we may be told, is not possible except to a percipient, and an appearance also implies both judgment and rejection. I might certainly, on the other side, enquire whether all implied metaphors are to be pressed, and if so, how many phrases and terms would be left us. But in the case of appearance I admit at once that the objection has force. I think the term implies without doubt an aspect of perceiving and judging, and such an aspect, I quite agree, does not everywhere exist. For, even if we conclude that all phenomena pass through psychical centres, yet in those centres most assuredly all is not perception. And to assume that somehow in the Whole all phenomena are judged of, would be again indefensible. We must, in short, admit that some appearances really do not appear, and that hence a license is involved in our use of the term.
Our attitude, however, in metaphysics must be theoretical. It is our business here to measure and to judge the various aspects of things. And hence for us anything which comes short when compared with Reality, gets the name of appearance. But we
