fection of insight, that we must attribute in an infinitely complete form to our all-embracing Ideal Thought, now that we have got it before us as our Ideal. That all facts and relations of facts should appear in one moment of insight to the all-knowing thought is our postulate, and, as we have shown, it is no mere postulate, but a necessary and absolute principle of philosophy. We must go to exact science to find illustrations of how all this can be in particular cases realized. As the equation of a curve expresses in one thought all the properties of the curve, as the law of a physical process includes all the cases of that process under any of the supposed conditions, as a function of a variable may be the sum of a long series of quantities, each one of which is a derived function of the first multiplied by a particular coefficient, so that the one function is the united expression of the numerous separate functions: even in such wise must the Infinite thought comprehend in some supreme highest unity all the facts and relations of facts that are in the world of truth. For us then the highest achievements of science are the dim shadow of the perfection of the infinite thought. And to science, accordingly, we must go, not for the invention, but for the intellectual illustration of our ideal. And science we must treat as absolute mistress of her own domain. Of the world as a whole, of the eternal as such, of infinite past time, of the inner truth of things, science pretends to tell and can tell nothing. Nor does science invent, nor yet can she prove, her own postulates, as we previously defined them. But in the application of her postu-
