is inconsistent, and so suggests something beyond. But it can nowhere suggest the precise complement which would make good each detail. And hence, both in its extent and in its unity, it for some part must remain a mere collection. We may say that, in the end, it is comprised and exhausted only through our incompleteness.
10. But here we must recur to the distinction which we laid down above. Even in an incomplete world, such as the world which appears in our knowledge, incompleteness and ignorance after all are partial. They do not hold good with every feature, but there are points where no legitimate idea of an Other exists. And in these points a doubt, and an enquiry into other possibles, would be senseless; for there is no available area in which possibly our ignorance could fall. And clearly within these limits (which we cannot fix beforehand) rational doubt becomes irrational assumption. Outside these, again, there may be suggestions, which we cannot say are meaningless or inconsistent with the nature of things; and yet the bare possibility of these may not be worth considering. But, once more, in other regions of the world the case will be altered. We shall find a greater or less degree of actual completeness, and, with this, a series of possibilities differing in value. I do not think that with advantage we could pursue further these preliminary discussions; and we must now address ourselves directly to the doubts which can be raised about our Absolute.
With regard to the main character of that Absolute our position is briefly this. We hold that our conclusion is certain, and that to doubt it logically is impossible. There is no other view, there is no other idea beyond the view here put forward. It is impossible rationally even to entertain the question of another possibility. Outside our main result
