sent I shall assume it as a truth which has held good. Under what main aspects then, let us ask, is experience found? We may say, speaking broadly, that there are two great modes, perception and thought on the one side, and will and desire on the other side. Then there is the aesthetic attitude, which will not fall entirely under either of these heads; and again there is pleasure and pain which seem something distinct from both. Further we have feeling, a term which we must take in two senses. It is first the general state of the total soul not yet at all differentiated into any of the preceding special aspects. And again it is any particular state so far as internally that has undistinguished unity. Now of these psychical modes not any one is resolvable into the others, nor can the unity of the Whole consist in one or another portion of them. Each of them is incomplete and one-sided, and calls for assistance from without. We have had to perceive this in great part already through former discussions, but I will briefly resume and in some points supplement that evidence here. I am about to deal with the appearances of the Absolute mainly from their psychical side, but a full psychological discussion is impossible, and is hardly required. I would ask the reader, whose views in certain ways may be divergent from mine, not to dwell on divergencies except so far as they affect the main result.
(1) If we consider first of all the aspect of pleasure and pain, it is evident that this cannot be the substance or foundation of Reality. For we cannot regard the other elements as adjectives of, or dependents on, this one; nor again can we, in any way or in any sense, resolve them into it. Pleasure and pain, it is obvious, are not the one thing real. But are they real at all, as such, and independently of the rest? Even this we are compelled to deny. For pleasure and pain are antagonistic; and when in the Whole they have come together with a balance
