Having given this explanation regarding the general scope of the characteristics of the content with which we are dealing, we shall now consider the course followed by the act of elevation first mentioned, in that particular form in which it is at present before us. This course consists simply in reasoning from the contingency of the world to an absolutely necessary Essence belonging to it. If we look at this syllogism as expressed in a formal way and at its particular elements, we find that it runs thus: The contingent does not rest upon itself, but, speaking generally, rests upon the presupposition of something which is in itself absolutely necessary, and which we call its essence, ground, or cause. But the world is contingent, the single things in it are contingent, and it as representing the whole is the aggregate of these; therefore the world presupposes the existence of something absolutely necessary in itself.
The determination from which this conclusion starts is the contingency of material things. If we take these things according as we find them in sensation and in ordinary thought, and if we compare the various processes which go on in the human mind, then we have a right to assert it to be a fact of experience that material things taken by themselves are regarded as contingent. Individual things do not come out of themselves, and do not pass away of themselves; being contingent, they are destined to drop away, and this is not something which happens to them in an accidental way merely, but is what constitutes their nature. Even if the course they follow is one which develops within themselves and is
