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 which, of course, expands b to B, and by consequence, so far, A. We may, if we like these phrases, call activity the ideality of a thing carrying the thing beyond its actual limit. But what is really important is the recognition that activity has no meaning, unless in some sense we suppose an idea of the change and that, as against this idea in which the self feels its interest, the actual condition of the self is a not-self, (b) And this, of course, opens a problem. For in some cases where the self apprehends itself as active, there seems at first sight to be no idea. But the problem is solved by the distinction between an idea which is explicit and an idea not explicit. The latter is ideal solely in the sense that its content is used beyond its existence. It might indeed be argued that, when we predicate activity, the end is always transferred in idea to the beginning. That is doubtless true; but, when activity is merely felt, there will never be there an explicit idea. And, in the absence of this, I will try to explain what takes place. We have first a self which, as it exists, may be called Ac. This self becomes Acd, and is therefore expanded. But bare expandedness is, of course, by itself not activity, and could not be so felt. And the mere alteration consequently, of Ac to Acd, would be felt only as a change, and as an addition made to the identical A. When these differences, c and d, are connected before the mind by the identical A—and for the perception of change they must be connected—there is, so far, no action or passivity, but a mere change which happens. This is not enough for activity, since we require also δ, the idea of d, in Ac; and this idea we do not have in an explicit form. But what, I think, suffices is this. Ac, which as a fact passes into Acd, and is felt so to pass by the perception of a relation of sequence, is also previously felt as Acδ. That is, in the A,