point of view that caused a revolution in thought similar to that caused in our ideas of the natural world by the introduction of the system of Copernicus. Still, while following out his Copernican theory, Kant did not go far enough. His methods were still somewhat psychological in nature. He still regarded thought as something which can be separated from the thinker; he still maintained the existence of things in themselves independent and outside of thought. He gives us a 'theory' of knowledge, when what we want to reach is knowledge itself, and not a subjective conception of it.
Here it is that the Absolute Idealism comes in—the Idealism most associated with the name of Hegel. Hegel takes experience, knowledge, or thought, in another and much more comprehensive fashion than did his predecessors. Knowledge, in fact, is all- comprehending; it embraces both sides in itself, and explains them as 'moments,' i.e. complementary factors in the one Reality. To make this clearer: we have been all along taking knowledge as a dualistic process, as having two sides involved in it, a subject and an object. Now, Hegel says our mistake is this: we cannot make a separation of such a kind except by a process of abstraction: the one really implies the other, and could not possibly exist without it. We may in our ordinary pursuits do so, without doubt; we may concentrate our attention on one side or the other, as the case may be; we may look at the world as if it could be explained by mechanical means, as, indeed, to a certain point it can. But, Hegel says, these explanations are not sufficient; they can easily be shown to be untrue, when driven far enough: the world is something larger; it has the ideal side as
