synthesising activity. The general activity is not an entity in the sense in which occasions or eternal objects are entities. It is a general metaphysical character which underlies all occasions, in a particular mode for each occasion. There is nothing with which to compare it: it is Spinoza’s one infinite substance. Its attributes are its character of individualisation into a multiplicity of modes, and the realm of eternal objects which are variously synthesised in these modes. Thus eternal possibility and modal differentiation into individual multiplicity are the attributes of the one substance. In fact each general element of the metaphysical situation is an attribute of the substantial activity.
Yet another element in the metaphysical situation is disclosed by the consideration that the general attribute of modality is limited. This element must rank as an attribute of the substantial activity. In its nature each mode is limited, so as not to be other modes. But, beyond these limitations of particulars, the general modal individualisation is limited in two ways: In the first place it is an actual course of events, which might be otherwise so far as concerns eternal possibility, but is that course. This limitation takes three forms, (i) the special logical relations which all events must conform to, (ii) the selection of relationships to which the events do conform, and (iii) the particularity which infects the course even within those general relationships of logic and causation. Thus this first limitation is a limitation of antecedent selection. So far as the general metaphysical situation is concerned, there might have been an indiscriminate modal pluralism apart from logical or other limitation. But there could not then have been these
