preposterous psychology may here be gospel if you please; the real question is whether your response (so far as it means anything) is not appearance and illusion. If it means nothing, that is to say, if it is merely a datum, which has no complex content that can be taken as a principle—then it will be much what we have in, say, pleasure or pain. But if you offered me one of these as a theoretical account of the universe, you would not be even mistaken, but simply nonsensical. And it is the same with activity or force, if these also merely are, and say nothing. But if, on the other hand, the revelation does contain a meaning, I will commit myself to this: either the oracle is so confused that its signification is not discoverable, or, upon the other hand, if it can be pinned down to any definite statement, then that statement will be false. When we drag it out into the light, and expose it to the criticism of our foregoing discussions, it will exhibit its helplessness. It will be proved to contain mere unsolved discrepancies, and will give us therefore, not truth, but in the end appearance. And I intend to leave this matter so without further remark.
(e) I will in conclusion touch briefly on the theory of Monads. A tenable view of reality has been sought in the doctrine that each self is an independent reality, substantial if not simple. But this attempt does not call for a lengthy discussion. In the first place, if there is more than one self in the universe, we are met by the problem of their relation to each other. And the reply, “Why there is none,” we have already seen in Chapter iii., is no sufficient defence. For plurality and separateness without a relation of separation seem really to have no meaning. And, from the other side, without relations these poor monads would have no process and would serve no purpose. But relations admitted, again, are fatal to the monads’ independence. The substances clearly become adjectival, and mere
