dependent relations, has proved an obvious failure. And we are forced to see, when we reflect, that a relation standing alongside of its terms is a delusion. If it is to be real, it must be so somehow at the expense of the terms, or, at least, must be something which appears in them or to which they belong. A relation between and implies really a substantial foundation within them. This foundation, if we say that is like to , is the identity which holds these differences together. And so with space and time—everywhere there must be a whole embracing what is related, or there would be no differences and no relation. It seems as if a reality possessed differences, and , incompatible with one another and also with itself. And so in order, without contradiction, to retain its various properties, this whole consents to wear the form of relations between them. And this is why qualities are found to be some incompatible and some compatible. They are all different, and, on the other hand, because belonging to one whole, are all forced to come together. And it is only where they come together distantly by the help of a relation, that they cease to conflict. On the other hand, where a thing fails to set up a relation between its properties, they are contrary at once. Thus colours and smells live together at peace in the reality; for the thing divides itself, and so leaves them merely side by side within itself. But colour collides with colour, because their special identity drives them together. And here again, if the identity becomes relational by help of space, they are outside one another, and are peaceful once more. The “contrary,” in short, consists of differences possessed by that which cannot find the relation which serves to couple them apart. It is marriage attempted without a modus vivendi. But where the whole, relaxing its unity, takes the form of an arrangement, there is co-existence with concord.
I have set out the above mainly because of the
