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ent. On the one side a collection of what falls within distinct souls, on the other side it possesses unity in the Absolute. Where the contents of the several centres all come together, there the appearances of Nature of course will be one. And, if we consider the question from the side of each separate soul, we still can find no difficulty. Nature for each percipient mainly is what to the percipient it seems to be, and it mainly is so without regard to that special percipient. And, if this is so, I find it hard to see what more is wanted. Of course, so far as any one soul has peculiar sensations, the qualities it finds will not exist unless in its experience. But I do not know why they should do so. And there remains, I admit, that uncertain extent, through which Nature is perhaps not sensibly perceived by any soul. This part of Nature exists beyond me, but it does not exist as I should perceive it. And we saw clearly that, so far, common sense cannot be satisfied. But, if this were a valid objection, I do not know in whose mouth it would hold good. And if any one, again, goes on to urge that Nature works and acts on us, and that this aspect of force is ignored by our theory, we need not answer at length. For if ultimate reality is claimed for any thing like force, we have disposed, in our First Book, of that claim already. But, if all that is meant is a certain behaviour of Nature, with certain consequences in souls, there is nothing here but a
- If Nature were more in itself, could it be more to us? And is it for our sake, or for the sake of Nature, that the objector asks for more? Clearness on these points is desirable.
- It is possible that some follower of Berkeley may urge that the whole of Nature, precisely as it is perceived (and felt?), exists actually in God. But this by itself is not a metaphysical view. It is merely a delusive attempt to do without one. The un-rationalized heaping up of such a congeries within the Deity, with its (partial?) reduplication inside finite centres, and then the relation between these aspects (or divisions?) of the whole—this is an effort surely not to solve a problem but simply to shelve it.